THE WISE QUR’AN AND THE WORLD OF HUMANITY

Nasir al-Din Nasir (Hubb-i cAli) Hunzai

(Sitarah-yi Imtiyaz) Institute for Spiritual Wisdom

Translated from Urdu into English by

Faquir Muhammad Hunzai Rashida Noormohamed-Hunzai

Graphics/Layout Zahir Lalani

Published by DÀnishgÀh-i KhÀnah-i Çikmat

© 2003

www.monoreality.org

Calligraphic Border

The knotted kÆfic calligraphy mirrors and depicts

verses 77–79 of sÆrah 56.

“Verily, it is an honourable Qur’Àn in a Hidden Book,

which none can touch save the purified ones.”

Table of Contents Translators’ Introduction ............................................................ i The Wise Qur’an and the World of Humanity .......................... 1 Dedication .................................................................................. 2 Preface ....................................................................................... 3 Supplication in the Court of [God] the Purveyor of Needs ....... 5 Part 1 .......................................................................................... 6 Part 2 .......................................................................................... 7 Part 3 .......................................................................................... 8 Part 4 .......................................................................................... 9 Part 5 ........................................................................................ 10 Part 6 ........................................................................................ 11 Part 7 ........................................................................................ 12 Part 8 ........................................................................................ 13 Part 9 ........................................................................................ 14 Part 10 ...................................................................................... 15 Part 11 ...................................................................................... 16 Part 12 ...................................................................................... 17 Part 13 ...................................................................................... 18 Part 14 ...................................................................................... 19 Part 15 ...................................................................................... 20 Part 16 ...................................................................................... 21 Part 17 ...................................................................................... 22 Part 18 ...................................................................................... 23 Part 19 ...................................................................................... 24 Part 20 ...................................................................................... 25 Part 21 ...................................................................................... 26 Part 22 ...................................................................................... 27 Part 23 ...................................................................................... 29 Part 24 ...................................................................................... 30 Part 25 ...................................................................................... 31 Part 26 ...................................................................................... 32 Part 27 ...................................................................................... 33 Part 28 ...................................................................................... 34 Part 29 ...................................................................................... 35 Part 30 ...................................................................................... 36 Part 31 ...................................................................................... 37

Part 32 ...................................................................................... 39 Part 33 ...................................................................................... 40 Part 34 ...................................................................................... 41 Part 35 ...................................................................................... 42 Part 36 ...................................................................................... 43 Part 37 ...................................................................................... 44 Part 38 ...................................................................................... 45 Part 39 ...................................................................................... 46 Part 40 ...................................................................................... 47 Part 41 ...................................................................................... 48 Part 42 ...................................................................................... 49 Part 43 ...................................................................................... 50 Part 44 ...................................................................................... 51 Part 45 ...................................................................................... 52 Part 46 ...................................................................................... 53 Part 47 ...................................................................................... 54 Part 48 ...................................................................................... 55 Part 49 ...................................................................................... 56 Part 50 ...................................................................................... 57 Part 51 ...................................................................................... 58 Part 52 ...................................................................................... 59 Part 53 ...................................................................................... 60 Part 54 ...................................................................................... 61 Part 55 ...................................................................................... 62 Part 56 ...................................................................................... 63 Part 57 ...................................................................................... 64 Part 58 ...................................................................................... 65 Part 59 ...................................................................................... 66 Part 60 ...................................................................................... 67 Part 61 ...................................................................................... 68 Part 62 ...................................................................................... 69 Part 63 ...................................................................................... 70 Part 64 ...................................................................................... 71 Part 65 ...................................................................................... 72 Part 66 ...................................................................................... 73 Part 67 ...................................................................................... 74 Part 68 ...................................................................................... 75 Part 69 ...................................................................................... 76

Part 70 ...................................................................................... 77 Part 71 ...................................................................................... 78 Part 72 ...................................................................................... 79 Part 73 ...................................................................................... 80 Part 74 ...................................................................................... 81 Part 75 ...................................................................................... 82 Part 76 ...................................................................................... 83 Part 77 ...................................................................................... 84 Part 78 ...................................................................................... 85 Part 79 ...................................................................................... 86 Part 80 ...................................................................................... 87 Part 81 ...................................................................................... 88 Part 82 ...................................................................................... 89 Part 83 ...................................................................................... 90 Part 84 ...................................................................................... 91 Part 85 ...................................................................................... 92 Part 86 ...................................................................................... 93 Part 87 ...................................................................................... 94 Part 88 ...................................................................................... 95 Part 89 ...................................................................................... 96 Part 90 ...................................................................................... 97 Part 91 ...................................................................................... 98 Part 92 ...................................................................................... 99 Part 93 .................................................................................... 100 Part 94 .................................................................................... 101 Part 95 .................................................................................... 102 Part 96 .................................................................................... 103 Part 97 .................................................................................... 104 Part 98 .................................................................................... 105 Part 99 .................................................................................... 106 Part 100 .................................................................................. 107 Bibliography .......................................................................... 108 Glossary ................................................................................. 110 Notes ...................................................................................... 114

i

Translators’ Introduction

This concise book was written between 7th

May, 2002 and 2nd

July, 2002 by the author, cAllÀmah NaÊÄr al-DÄn NaÊÄr Hunzai,

during his eighty-fifth year. He dictated it daily, part by part, to

his granddaughter cIrfat Ruhi Aminuddin, who is also the Chief

Record Officer of DÀnishgah-i KhÀnah-i Çikmat. The author

completed it by writing the Preface on 23rd

November, 2002.

Significance of this Book: The year 2001 will be remembered

in history as the year of “9/11”. Since that catastrophic date,

the world has witnessed an on-going debate about the nature of

Islam. Generally speaking there seem to be two contrary views:

those who favour broad-brush descriptions such as the “clash

of civilisations” and “barbaric tendencies” and those who offer

apologetic notions of the correct meaning of Islam. Muslims

and non-Muslims are grappling with current global issues, but

few are aware of the real meaning of the faith of Islam and the

true understanding of the final revelation of God, the holy

Qur’Àn.

The author repeatedly emphasises a Tradition (ÇadÄth) of the

last great Prophet, ÇaÐrat Muhammad, God’s blessings be

upon him and his progeny, in this book and his other writings.

The Tradition reads as follows: “People are God’s household,

and the most beloved to God is the one who helps His

household and makes them happy. …” However, he does not

stop at the usual literal meaning of this Tradition. In the light of

his spiritual experiences and the consequent ability to plumb

the intellectual depths of the holy Qur’Àn, he shows that the

essential message of the Book of Scripture is about the well-

being and progress of all human beings irrespective of who or

what they are. In Part 29, he states: “The wise Qur’Àn testifies

that God wants to elevate the world of humanity to the pinnacle

of perfection. He does not like human beings to regress or fall

down.” His description of the realities of the story of ÇaÐrat

ii

Adam, which is accepted by all the people of the Abrahamic

tradition, is unique and amazing. The well-known and accepted

phrase “children of Adam” takes on a completely different

meaning for the readers.

Each of the one hundred parts of this amazing book is

extremely terse and succinct. Nevertheless a careful reader will

come to the conclusion that, although all faiths and many

schools of thought readily admit that the plurality and diversity

of human beings should be seen positively as a strength and not

as a weakness, nobody has been able to put forward a sound

and incontrovertible basis for this unity until the author decided

to write this book. He has shown clearly that God did not

create the human soul and intellect in vain. God’s intention is

to enter all human beings into Paradise. This is through the

miracle of the spiritual resurrection, a phenomenon that is

representational, as well as an event that can be undergone

consciously or unconsciously.

The author quotes the sayings of ÇaÐrat MawlÀnÀ SulÌÀn

MuÈammad ShÀh frequently in this book. He is better known

to the world as His Highness the Aga Khan, III. During his

long life, he combined his role as the Imam or spiritual guide

of the Shia Imami Ismaili Muslims with that of a social

reformer, a political reformer, a great internationalist, President

of the League of Nations (the fore-runner of the United

Nations), a litterateur in several languages, a sportsman, a

writer and a thinker. He gave the world the concept of

“Monorealism”, a subject that is often expounded in cAllÀmah

NaÊÄr Hunzai’s writings. In his Memoirs, His Highness Aga

Khan III writes: “The present condition of mankind offers

surely, with all its dangers and all its challenges, a chance too –

a chance of establishing not just material peace among nations

but that better peace of God on earth. In that endeavour Islam

can play its valuable constructive part, and the Islamic world

can be a strong and stabilizing factor, provided it is really

iii

understood and its spiritual and moral power recognized and

respected.” These words, written half a century ago, have a

prophetic ring to them and describe our present circumstances

accurately.

The faith of Islam, which, as the author points out is the

culmination of the one religion of the one God, which in the

present cycle began with ÇaÐrat Adam and continued through

Noah, Abraham, Moses and Jesus and was completed by

Prophet Muhammad. However, through the passage of time

this faith can be described as a rare and luminous painting,

which has become covered with layers of dust of

misunderstanding and cobwebs of misrepresentation. This

book is an attempt to peel off all the layers of dust and bring to

light the essence of the faith of Islam. That is, human beings

are the highest creation of God, they have been created in the

Image of the Compassionate, they are the children of Adam

and as such they are higher in status than the angels

themselves. Human beings are the “cÀlamin” or personal

worlds mentioned in the very opening Chapter of the Qur’Àn.

They are the microcosms with the potential to become

macrocosms. Their significance is so great with God, that He

categorically denounces the killing of one and equates it to the

killing of the entire humankind (Qur’Àn 5:32).

This is a book of hope and high ambition. It invites to

transcend mundane human life and motivates to aim towards

ethical and spiritual meritocracy. It deserves the patronage of

all those who believe in the peaceful and prosperous future of

human beings on the planet earth.

About the author: cAllÀmah NaÊÄr al-DÄn NaÊÄr Hunzai was

born in 1917 in the village of Haydarabad, in Hunza, Northern

Areas of Pakistan. He is an example for others to follow, since

although he only received one year of formal schooling in his

life, he has written over a hundred books and innumerable

iv

articles on the esoteric aspects of the holy Qur’Àn over a span

of fifty years. He writes both prose and poetry. His beautiful

and moving poetry is in his mother-tongue Burushaski, as well

as in Urdu, the national language of Pakistan, and in Persian

and Chinese Turkish. In 2001 he received the civilian award of

Sitarah-yi Imtiyaz from the Government of Pakistan in

appreciation of his contribution to Islamic and Qur’Ànic

literature. Some sixty of his books have been translated into

English.

As with many authors, the present book is written in the

context of his previous prolific writings. Readers would do

well to read his other books, especially those he mentions in

the present work, such as “Practical Sufism and Spiritual

Science”, “A Thousand Wisdoms” and others, in order to

understand fully the terse points he conveys in this one.

cAllÀmah NaÊÄr Hunzai continues to write about and teach the

wisdom of the Qur’Àn in his octogenarian years.

1

The Wise Qur’an and the World of Humanity “This extremely wonderful book belongs to you, Danishgah-i

Khanah-i Hikmat, not to me”

Proof 1: According to the law of monoreality, all of us are one.

Proof 2: All are in one, one in all.

Proof 3: In the light of macrifat (recognition), I have attained

the certainty that in each and every cazÄz (dear student), there is

a world of paradise and a kind of dÄdÀr (beatific vision) of

MawlÀ, therefore, in order to observe these diverse

manifestations, I have become annihilated in all of them.

Proof 4: My annihilation in all of them is among the bounties

of paradise, in which no bounty is impossible.

Proof 5: You know that there is an angel in the form of

intellect in all individuals, including myself. In my case, all my cazÄzÀn (dear students) come to me turn by turn and act as this

angel of intellect.

The Èujjat of qÀ’im, may our souls be sacrificed for both of

them, has said: “You will go to paradise in the luminous body”.

That is, you will go to paradise by being annihilated in the

luminous body of the ImÀm of the time, peace be upon him.

I had promised to write a new dedication to some of my cazÄzÀn, which today, God willing, I am going to do.

My cazÄzÀn in the great country of America are the army of

earthly angels of the ImÀm of the time. Their feat of services

for knowledge is unprecedented in the entire world, and it is

certain that their prayers always ascend to the Lord of the

Throne. I am very fortunate that I am their servant in imparting

knowledge to them.

Praise belongs to Allah! (al-Èamdu li’llÀh!)

Karachi,Wednesday, 23rd

November, 2002.

2

Dedication

There were many means of patronage for this treasure of

pearls, but eventually what MawlÀ desired happened. When I

accept all cazÄzÀn, to be the army of the earthly angels of the

ImÀm of the time, then why not the members of the two

sponsor families of this beloved book! They are indeed his

earthly angels.

First family: Mukhi Nizar Ali b. Alibhai, President of Atlanta

Branch, his mother Ratan bai, Mukhiani Almas Nizar Ali, Vice

President, Atlanta Branch and their daughters Nayab, Hina and

Saba. In this blessed family, all five members have the honour

of being ILG.

Second family: Naushad b. Amir Ali Panjwani, his begum

Rozinah b. late Nuruddin Bijar Khan, her mother Rahmat Bijar

Khan, their two blessed children NaÊÄr Panjwani and IsÀr

Panjwani. The parents and both children have the honour of

being ILG. The details of their services will be mentioned in an

interview.

NaÊÄr al-DÄn NaÊÄr (Çubb-i cAlÄ) Hunzai (S.I.)

Karachi,

Wednesday, 23rd

November, 2002.

3

Preface In the name of Allah, the Compassionate, the Merciful

AllÀhumma innÄ as’aluka bi-asmÀ’ika’l-ÈusnÀ

(O Allah, I beseech You by Your beautiful Names)

IlÀhÄ chÀrah-i bÄ-chÀragÀn kun!

IlÀhÄ raÈmatÄ bar bandagÀn kun!

IlÀhÄ raÈmatat daryÀ-yi cÀmast!

WazÀnjÀ qaÌrah-i mÀrÀ tamÀmast.

O Allah! Help those who are helpless!

O Allah! Have mercy upon [Your] servants!

O Allah! Your mercy is an all-embracing ocean!

From which only a drop is sufficient for us!

O dear companions! What can an aging and sick person do? By

God! This book is the outcome of your ardent prayers, spiritual

help and MawlÀ’s miracle of knowledge. By spiritual help I

mean that in every individual there is an angel, including

myself. It is an extremely amazing wisdom of God that this

angel continues to be renewed every moment [in numerous

forms]. For instance, it is possible for all my cazÄzÀn to come to

my conception or imagination turn by turn and act as this

angel. In addition to being a reality, this is also a stage of

monoreality. Prior to commencing this book “The Wise Qur’Àn

and the World of Humanity”, I sought the permission and

prayers of my friends. Prayer, according to my belief is

essential because it generates spiritual power and therefore, I

request them to pray for me time and again.

4

There is ample scope to write in greater detail on the subject of

“The Wise Qur’Àn and the World of Humanity”. However, it

was decided to write it concisely in one hundred parts, similar

to the two books “Treasures of Secrets” and “The Sacred

Sanctuary”. Nevertheless, this book despite its small size, will

prove to be more and more important and useful in the future.

“And my success is only by Allah” (11:88).

5

Supplication in the Court of [God] the Purveyor of Needs

O You Whose sacred and living supreme Name (ism-i acÎam)

is the fountainhead of all grace, blessings and miracles!

O You Whose light has kept intact the heavens and the earth

and supports and sustains them! O You Whose mercy and

knowledge have encompassed the entire universe! O You

Whose treasures never come to an end! O You Who is

powerful over everything!

O You Whose every resurrection is for the benefit of the world

of humanity! O You Who is aware of the state of every heart

and nothing is hidden from You!

O the Benevolent Guardian! O the Merciful Soother of Your

servants! In Your infinite mercy enable us all to recognise the

light and to be successful souls, aware of the secrets of the

personal world, in whose sacred Sanctuary is the paradise of

macrifat!

O Allah! By your perfect power grant all these books the silent

and speaking tongue, so that they may extol You, and pray for

all those cazÄzÀn whose rights are countless!

9999999999

God willing! The extremely sweet fruits of the service for

knowledge, which is the sovereign of all services, will continue

to be received in both the worlds! ¿mÄn! O the Lord of the

human worlds!

6

Part 1 In the name of Allah, the Compassionate, the Merciful

The wisdom-filled story of ÇaÐrat Adam, the vicegerent of

God, peace be on him, invites the intellect and wisdom to read

it again and again, because the masses, as yet, do not duly

understand it. For instance, in verse (2:30): “Verily, I am going

to appoint a vicegerent in the earth”, by the earth is meant the

world of humanity and the permanent presence of God’s

vicegerent in it is His sunnat (law, habit), and this continues

constantly and consistently (40:85) without any change or

alteration (35:43).

Study the subject of the Divine sunnat in the wise Qur’Àn with

great care, so that it may be understood clearly that ÇaÐrat

Adam’s vicegerency was according to it. It therefore continues

in the world of humanity forever and ever.

Praise belongs to God!

7

Part 2 In the name of Allah, the Compassionate, the Merciful

Study the blessed verse (2:30) carefully with intellect, wisdom,

knowledge and recognition. A great wisdom among its

numerous wisdoms is that God appointed a vicegerent in the

world of humanity according to His eternal sunnat. This

wisdom lies in the phrase “in the earth” (fi’l-arÒ), which means

the world of humanity, the personal world, the cosmic earth or

the Universal Soul, because Divine vicegerency is always

necessary for human beings alone. Thus, here by “the earth” is

indeed meant the world of humanity, which is on the planet

earth. Just as the earth exists, the world of humanity and the

Divine vicegerency also necessarily exist and the Adam of the

time as well.

It is mentioned in verses (3:33-34): “Verily, Allah chose Adam

and Noah and the descendants of Abraham and the descendants

of cImrÀn above all human beings, off-spring, one of the other.

Allah is hearer, knower.”

The above Qur’Ànic teaching reveals the secret that there were

people in the time of ÇaÐrat Adam and that Allah chose him

from all of them.

8

Part 3 In the name of Allah, the Compassionate, the Merciful

It is mentioned in verse (21:107): “And We sent you not but as

a mercy to the people of the world.” This verse about the holy

Prophet Muhammad is a bright proof that ultimately all people

have to go to paradise. The above noble verse guarantees this

and no wise person can deny God’s law of universal mercy.

Thus, although the hell of ignorance exists in the world, when

the ImÀm of the time, by God’s command, causes spiritual

resurrection (17:71), he gathers all the people together and

brings them into paradise. It is in this sense that the holy

Prophet has said: “The people are [as if] God’s household”.

Praise belongs to Allah for His grace and beneficence!

9

Part 4 In the name of Allah, the Compassionate, the Merciful

It is mentioned in verses (19:93-95): “There is none in the

heavens and the earth but comes to the Compassionate as a

servant. Verily He has encompassed all of them and counted

them (by the spiritual resurrection) in a specific number (i.e.

the number one). Thus, all of them come before Him as a

single individual on the day of resurrection.”

This verse has the highest ta’wÄl (esoteric interpretation). It

encompasses the miracles of the sacred Sanctuary [ÈaÎÄrah-i

qudus], and therefore it is necessary to reflect upon and discuss

it. God willing, you will perform a prostration of gratitude after

attaining the recognition of these great secrets.

This article is equal to a book. Therefore, study it carefully and

repeatedly. In the above verse there is the clear indication that

all people have to be annihilated in the ImÀm of the time

willingly or unwillingly, for it is he who is the Perfect Man, the

lord of resurrection (17:71) and the ImÀm-i mubÄn (the manifest

ImÀm, 36:12).

Praise belongs to Allah for His grace and beneficence!

10

Part 5 In the name of Allah, the Compassionate, the Merciful

From the wisdom-filled and blessed verse (2:124), it is clear

that God had made ÇaÐrat Abraham the ImÀm of all people by

saying: “I am going to appoint you an ImÀm for humankind.”

The exalted ImÀm is the inheritor of Adam (wÀrith-i ¿dam),

the ImÀm of humankind (imÀmu’n-nÀs), the ImÀm of the

righteous (imÀmu’l-muttaqÄn), the guide and the lord of the

spiritual resurrection.

The above statement is wholly based on Qur’Ànic wisdom. As

such it provides absolute satisfaction.

Praise belongs to Allah, the Lord of all human beings!

11

Part 6 In the name of Allah, the Compassionate, the Merciful

It is mentioned in verse (7:158): “Say (O Muhammad!): O

people! Verily I am the Messenger of Allah to you all – of He

to Whom belongs the kingdom of the heavens and the earth.”

Those fortunate people, who recognise the mirror of the Divine

sunnat, see the great treasures of the Divine secrets in the story

of ÇaÐrat Adam, Allah’s Vicegerent. The greatest secret in this

story is that the representatives of God, whether Vicegerents,

Prophets or ImÀms, are all appointed for the sake of the well-

being and welfare of the world of humanity, which is evident

from the fact that Adam’s Vicegerency, Abraham’s ImÀmat

and Muhammad’s Messengership were all for the sake of the

world of humanity. Thus, it is a fact that if people do not return

to Him willingly, they will be forced to do so unwillingly,

which is in the form of spiritual resurrection, which has been

mentioned time and again in the Qur’Àn, such as verse (3:83):

“And to Whom submits whosoever is in the heavens and the

earth, willingly or unwillingly, and to Whom they are

returned.”

This means that those who do not obey and return willingly

will be caused to obey and return by the spiritual resurrection

and in this way they will be made to enter paradise. It is also

mentioned in verse (13:15): “And it is Allah to Whom prostrate

all those who are in the heavens and the earth, willingly or

unwillingly.”

12

Part 7 In the name of Allah, the Compassionate, the Merciful

It is crystal clear that Allah raised all His Prophets, peace be

upon them, in the world of humanity. There have been

altogether one hundred and twenty-four thousand of them. In

addition, the chain of ImÀms, peace be upon them, also

continues and there are also numerous ÈudÆd-i dÄn (the ranks in

the religious hierarchy). Thus, how can such a tremendously

powerful system of God's guidance be abortive and useless?

No sensible person can contemplate this.

It is mentioned in verse (23:115): “Do you think then We have

created you in vain and that you will not return to Us?” This

particular noble verse provides an appropriate answer to all

those questions that arise concerning the world of humanity.

Indeed, by God’s command, the ImÀm of every time causes a

spiritual resurrection (17:71), due to which all people return to

God. It is for this grand purpose that God has appointed the

ImÀm of humankind (2:124) as the true guide, and there is no

doubt that he is the ImÀm of the righteous (25:74) as well.

Praise belongs to Allah, the sustainer of all human beings!

13

Part 8 In the name of Allah, the Compassionate, the Merciful

Part 7 should be read carefully once again, because it is an

excellent statement concerning the world of humanity,

particularly since it is based on the proofs of the wise Qur’Àn.

Reflect also upon the attributive names of God with intellect

and wisdom. Indeed, every name is a lasting treasure of mercy,

knowledge and wisdom for the world of humanity. Who can

doubt in God’s knowing the unseen (ghayb) and His

omniscience? Prior to creating human beings, He was aware of

the kind of deeds they would do, and it was not difficult for

Him to ameliorate the states of their deeds.

Thus, Allah created the world of humanity with numerous

means to return to Him and He kept the means of spiritual

resurrection for the end, so that they may return willingly or

unwillingly and become annihilated in the ImÀm (fanÀ’ fi’l-

ImÀm). This means that all of them have to go to paradise and

no one will remain outside it. However, there are many ranks

(darajÀt) in paradise and they are based on knowledge and

recognition (macrifat). You can see these ranks in the Qur’Àn

and the ÇadÄth.

Peace!

14

Part 9 In the name of Allah, the Compassionate, the Merciful

Study verses (95:1-8) with intellect and knowledge and reflect

upon them. Here God swears by the Universal Intellect, the

Universal Soul, the nÀÌiq and the asÀs, and says: “Indeed, We

created man in the best taqwÄm (aÈsani taqwÄm)”. TaqwÄm

means constitution, order, arrangement or ladder. That is, with

respect to spiritual creation and completion, a human being

himself is the evolving or gradational ladder of the personal

world.

The personal world has a roof, which in Arabic is called carsh

(pl. curÆsh, 2:259). It is also called saqf, which is guarded

(21:32). This guarded roof is the heaven or sacred Sanctuary of

the personal world. That is, the sacred Sanctuary is guarded

forever. The sacred Sanctuary thus, is the heaven, the throne

and the guarded roof of the personal world.

The gist of the ÊÆrah of TÄn (95) is that the spiritual creation

and completion of human beings progresses step by step to its

ultimate in the sacred Sanctuary and human beings, like their

father Adam, are created in the image of the Compassionate.

This is the complement of God’s oath.

Praise belongs to God, for His munificence and favours!

15

Part 10 In the name of Allah, the Compassionate, the Merciful

Study the wisdom-filled subject of the Single Soul (nafs-i

wÀÈidah) in five places of the wise Qur’Àn. The first Single

Soul is ÇaÐrat Adam, God’s Vicegerent, due to whose spiritual

resurrection all souls were gathered in him. This great fact is

multi-faceted and accordingly has many ta’wÄls. Spiritually all

human beings were with ÇaÐrat Adam. They were both the

ones who prostrated (sÀjidÄn) as well as in the one prostrated to

(masjÆd), that is, Adam. This means that they were all Adam as

well as his offspring. The one who does not understand this

reality cannot recognise the soul.

The Èujjat of the qÀ’im said: “You are my spiritual children

and [remember that] soul is only one.”1 That is, soul in reality

is one and this is what the wise Qur’Àn says. The Single Soul is

one and many, therefore it is Adam as well as the off-spring of

Adam. The Single Soul is Allah’s greatest miracle. It is

extremely amazing. It is a miracle within a miracle and a

manifestation within a manifestation. The Single Soul is

renewed in every age.

16

Part 11 In the name of Allah, the Compassionate, the Merciful

It is mentioned in verse (31:28): “Your creation and your

resurrection is but like (the creation and resurrection of) a

Single Soul. Verily, Allah is hearer, seer.”

Ta’wÄlÄ purport: Every individual is potentially like the Single

Soul. Thus, the one who truly obeys Allah, actually becomes

like the Single Soul.

The Èujjat of qÀ’im, peace be upon them both, said: “A

mu’min’s (true believer’s) soul [potentially] is our soul”.2 Thus,

true obedience is necessary and essential for the mu’min’s soul

to be like that of the ImÀm. It is also said in the sacred ÈadÄth:

“O son of Adam! Obey Me [truly], so that I may make you like

Myself …”.3

Study the subject of vicegerency in verse (6:165) in the light of

ta’wÄlÄ wisdom. The same is the subject of verse (24:55). The

secret contained in these two wisdom-filled verses is that the

righteous people, by obeying Allah’s living supreme Name [i.e.

the ImÀm of the time], become like ÇaÐrat Adam. Allah’s

living supreme Name is always present in this world.

Praise belongs to God!

17

Part 12 In the name of Allah, the Compassionate, the Merciful

Allah’s sunnat has always continued to be one and the same;

there is no change or alteration in it (35:43). Thus, when God

honoured ÇaÐrat Adam with the crown of vicegerency, by His

mercy seventy thousand souls became his true copies in such a

way that in every soul (copy) there was a great angel, a cosmic

paradise, a paradisal vicegerency and a kingdom.

Thus, the spiritual resurrection of every Perfect Man brings

countless benefits for people. Therefore, God has made him the

ImÀm of humankind (imÀmu’n-nÀs) as well as the ImÀm of the

righteous (imÀmu’l-muttaqÄn), so that he may benefit and

honour all of them according to their knowledge and actions.

This means that God, through the spiritual resurrection of every

Perfect Man, makes the people of the entire world enter

paradise. It is in this sense that the holy Prophet has said: “The

people are God’s household”.4

18

Part 13 In the name of Allah, the Compassionate, the Merciful

Try your utmost to understand the real wisdom of verse

(10:60): “And what do those who forge lies against Allah think

of the day of resurrection? Verily, Allah is bountiful towards

humankind, but most of them do not give thanks.”

Ta’wÄlÄ purport: Those who do not know [and deny] the ta’wÄlÄ

wisdom of the Divine speech [i.e. the Qur’Àn], it is as though

they forge lies against Allah. What do such people think about

the resurrection? Indeed, Allah is going to be gracious and

bountiful to the people, but most of them, due to their

negligence and ignorance, do not thank Him.

It is evident from this heavenly teaching that Allah wants to be

gracious and bountiful to all people, but the majority of them

are unappreciative and ungrateful.

If Allah, the Omnipotent, according to His extremely grand

programme is going to treat all people with grace and bounty,

and in which is alluded to the spiritual resurrection as well,

then certainly the lord of the spiritual resurrection is going to

make all people enter paradise, or return to Him, either

willingly or unwillingly.

19

Part 14 In the name of Allah, the Compassionate, the Merciful

It is mentioned in verse (34:28): “And We have not sent you

but as a bearer of glad tidings and a warner to the whole of

humankind, but most people do not know.”

Allah is the sustainer of the world of humanity, the holy

Prophet is His Messenger to all human beings and the ImÀm

from his progeny is the ImÀm of all people. Thus, a spiritual

resurrection (17:71) occurs in every age, due to which all

people go to paradise. However, there are ranks in paradise

according to their knowledge and deeds. Those in the higher

ranks will be the kings of paradise.

Those who truly and totally obey God, the Prophet and the lord

of command will be kings of paradise. There are sweet fruits of

knowledge, wisdom and recognition in paradise. That is, the

fruits of paradise consist of spiritual and intellectual fruits and

also the bounties of the subtle body.

True knowledge reigns over the nations of the world in

paradise and there is endless mercy in it for them.

Praise belongs to Allah for His favours and beneficence!

20

Part 15 In the name of Allah, the Compassionate, the Merciful

It is mentioned in verse (6:94): “And indeed you come to Us

one by one as We created you at first”. In verses (56:49-50)

too, it is said: “Say [O Muhammad!] Verily, the earlier and the

later generations will be brought together to the tryst of an

appointed day.”

Ta’wÄlÄ purport of verse (6:94): When the spiritual resurrection

takes place in the personal world of the Single Soul, the souls

of all people gather and become annihilated in it, and the

Single Soul alone becomes annihilated in the ImÀm in the

sacred Sanctuary. It is here that the great miracle of the

annihilation in God (fanÀ’ fÄ’llÀh) and survival by God (baqÀ’

bi’llÀh), which is beyond time and place, takes place. Thus,

there is the tryst of the return of the last and the manifestation

of the first.

Ta’wÄlÄ purport of verses (56:49-50): It is evident from these

verses that all people, the earlier, the later and the present ones

gather together in the spiritual resurrection.

It is a great secret of recognition that in every spiritual

resurrection5 under the influence of the holy light of the ImÀm

of the time, Allah transforms seventy thousand souls of perfect

mu’mins into angels, in the sense that every angel is a personal

world, a cosmic paradise or a vicegerency, as mentioned in

verses (6:165; 24:55). This Divine vicegerency is the kingdom

of paradise too.

Praise be to Allah for His favours and beneficence!

21

Part 16 In the name of Allah, the Compassionate, the Merciful

Study the booklet “Wonders and Marvels of Spiritual Science”

again and again. It has been published separately as well as

included in the book “Practical Sufism and Spiritual Science”.

It is a small treatise [in size], but it contains the fundamental

part of the account of resurrection. It is necessary for you to

know the fundamentals of spiritual science.

O cazÄzÀn! Read verse (41:53) with the inner eye and reflect

upon it with intellect and wisdom. The purport of this blessed

verse is: Soon We will show Our miracles to them in the

external world (ÀfÀq) and within their souls (anfus), so that it

may be clear to them that He is True.”

Question: What is the secret in “We will show”?

Answer: It is said in the sacred ÈadÄth of taqarrub (seeking

Allah’s proximity) that Allah becomes the eye of those who

practice nawÀfil of the supreme Name (ism-i acÎam), and by the

nawÀfil is meant the special dhikr (remembrance) of the

supreme Name.6

The ÈadÄth of taqarrub quoted by the holy Prophet reads as

follows: “Allah says: He who shows enmity to a walÄ (friend)

of Mine, I declare war against him. My servant does not draw

near to Me through a thing most loved by Me of those which I

have enjoined upon him. My servant continues to seek My

nearness through nawÀfil (additional prayers) until I love him.

When I love him, I become his ear with which he hears and I

become his eye with which he sees and I become his hand with

which he grasps and I become his foot by which he walks”.7

22

Part 17 In the name of Allah, the Compassionate, the Merciful

It is mentioned in verse (2:243): “Verily, Allah is gracious to

people, but most people are not grateful.” This verse shows that

Allah is kind to all people, but it is they who are ungrateful.

Despite this, the holy Prophet, by the command of God, has

said: “People are God’s household, and the most beloved to

God is the one who helps His household and makes them

happy”.8

It is also said in a sacred ÈadÄth: “God, may He be mighty and

glorified, has said: The people are My household – the most

beloved of them to Me is the one who is most kind to them and

struggles the hardest to fulfil their needs”.9

We have already stated that the embodied light (nÆr-i

mujassam) or the true guide, is the ImÀm of humankind as well

as the ImÀm of the righteous, and there is no contradiction at

all in these two ranks of the ImÀm, peace be upon him.

Praise belongs to Allah, the Lord of human beings!

23

Part 18 In the name of Allah, the Compassionate, the Merciful

Allah’s eternal sunnat continues to be renewed again and again

without any change or alteration. If you understand it truly, you

can thereby easily understand the great secrets of recognition.

For instance, the secret of the age of both hell and paradise

lasts as long as the universe abides (11:107-108). The ta’wÄlÄ

wisdom of this is that when the spiritual resurrection of the cÀrif takes place, God enfolds the inner universe (21:104;

39:67), as a result of which, other than Allah’s face

(wajhu’llÀh) or the ImÀm, everything else perishes (28:88).

Prior to this, the souls of all human beings have already

attained the status of fanÀ’ fi’l-ImÀm (annihilation in the ImÀm)

and baqÀ’ bi’l-ImÀm (survival by the ImÀm) through the Single

Soul. In this state the renewal of paradise and hell also takes

place and no one remains in them, because they are now as

they were first created.

When the light of the ImÀm of the time rises in the personal

world by the name of the spiritual resurrection, every event of

it that is mentioned in the wise Qur’Àn comes in front of the cÀrif in the form of a living miracle. The final and most sublime

miracles take place in the sacred Sanctuary.

Uyum dishan yÂÖabÀ el sis uyon babar bÀn

I have seen a sublime place where all people are equal.10

That sublime place is the sacred Sanctuary where all people are

immersed and annihilated in the light of the ImÀm of the time,

as he is the ImÀm of humankind.

Praise be to Allah for His favours and beneficence!

24

Part 19 In the name of Allah, the Compassionate, the Merciful

In verse (5:32), God says: “We decreed for the children of

Israel that whosoever kills a human being for other than

manslaughter or corruption in the earth, it shall be as if he had

killed all humankind and whoso saves the life of one, it shall be

as if he had saved the life of all humankind.” The wisdom that

all human beings exist in every human being or that every

human being is a personal world potentially or actually is

hidden in this verse. If an individual does not undergo the

spiritual resurrection the personal world exists in him

potentially. Whereas, the entire world of humanity exists

spiritually in actual form in the personal world of every Perfect

Man who has undergone spiritual resurrection, and in this there

are countless bounties and thus God invites all people to the

abode of peace (10:25).

Verses (5:15-16) say: “There has come to you from Allah Light

and a manifest Book, namely the Qur’Àn, whereby Allah

guides those who seek His pleasure on the paths of peace …”.

Travelling towards God (as-sayru ila’llÀh) comes to an end

after annihilation in God (fanÀ’ fi’llÀh), but travelling in God

(as-sayru fÄ’llÀh) never comes to an end, because the

manifestations and miracles of His attributes are boundless and

endless. Thus the endless journey in Allah’s Light and

attributes is called as-sayru fÄ’llÀh, or travelling on the paths of

peace.

25

Part 20 In the name of Allah, the Compassionate, the Merciful

It is said in verse (17:85): “And they ask you [O Muhammad]

about the spirit. Say: The spirit is from the [world of] command

of my Lord, i.e. from the word “Be”, and you have been given

the knowledge of it but a little.” Here, although the noun spirit

is singular, in view of far-reaching wisdom it is also used in the

plural. For, when this spirit is in the Perfect Man, it

encompasses the entire world of humanity and is called the

Single Soul. It is because of this that the Èujjat of the qÀ’im,

may peace be upon them both, has said: “The soul is only

one”.11

Only after being enriched with the everlasting wealth of

macrifat, can an

cÀrif say that all people were spiritually with

ÇaÐrat Adam, Allah’s vicegerent. A clear allusion to this fact is

found in verse (7:11). If you look into this verse with the inner

eye, you will come to know that you were in Adam as well as

among the angels. The most sublime secret is that you were

created in the image of RaÈmÀn (ÊÆrat-i RaÈmÀn) with Adam

in the sacred Sanctuary, but you have forgotten this great

miracle. However, it is true that it is recorded in the Guarded

Tablet. You can see this today with the eye of macrifat and

tomorrow virtually in paradise. You were with every Prophet,

with every ImÀm and with every cÀrif, because in every

spiritual resurrection, according to the ÈadÄth: “The souls are

assembled armies”,12

all souls gather together.

It is said in Gulshan-i RÀz:

Wa qad sa’alÆ wa qÀlÆ mÀ’n-nihÀyatu;

Fa-qÄla hiya’r-rujÆcu ila’l-bidÀyati

They asked and said: What is the end?

It was said that it is return to the beginning.13

26

Part 21 In the name of Allah the Compassionate, the Merciful

The world of humanity is first mentioned in the very beginning

of the sÆrah-i FÀtiÈah, the opening chapter of the wise Qur’Àn:

In the name of Allah, the Compassionate, the Merciful. Praise

belongs to Allah, the sustainer of the personal worlds (al-cÀlamÄn)! The praise of the Universal Intellect is specific to

Allah, Who is the sustainer of the personal worlds. By al-cÀlamÄn, according to ImÀm Ja

cfar aÊ-ÉÀdiq, are meant the

personal worlds, that is, every individual human being is an

independent world.14

Thus, human beings are the cÀlamÄn, the

personal worlds. The word “al-cÀlamÄn” is mentioned seventy-

three times in the holy Qur’Àn. It is used everywhere in the

sense of personal worlds or the worlds of humanity.

By “Èamd” is meant the Universal Intellect, who is known by

many names: the supreme Light, Muhammadan Light, the

supreme Angel, the Divine Pen, the supreme Throne, the

primordial Adam, the Heaven of the light of lights, the

primordial root (aÊl-i awwal), etc. Since Allah created such a

unique creature, it suffices to be His great praise.

The purpose of the creation of this greatest treasure, which is

full of the lights of intellect and understanding, the secrets of

knowledge and wisdom and the precious pearls of macrifat, is

to provide the best upbringing of the cÀlamÄn, the worlds of

humanity or human beings. Among God’s creatures, the

mineral kingdom is inanimate and therefore the lowest; the

vegetal kingdom is higher than it because it possesses the

vegetative soul. The animal kingdom is sovereign over the

vegetative kingdom because of its sensory soul. Humankind is

sovereign over the animal soul because it has the rational soul

and the partial intellect. Thus, it is human beings alone who

specifically need the spiritual and intellectual nurture of God.

27

Part 22 In the name of Allah, the Compassionate, the Merciful

From the beginning to its end the holy Qur’Àn contains

guidance, exhortation, knowledge and wisdom for the world of

humanity. It is an unfathomable ocean of knowledge and

wisdom. In addition, together with it is the revealed light

(5:15), which further enhances its eminence. If there are

seventy thousand sciences hidden in the wise Qur’Àn,15

then all

of them are for the sake of the world of humanity. God, the

sustainer, wants to elevate the human ranks through the light

and the Qur’Àn (5:15), therefore there are wisdom-filled

counsels everywhere in the Qur’Àn. You can check in a

Qur’Ànic Index how many times the words “insÀn” and “nÀs”

are mentioned in it.

In short, the wise Qur’Àn is revealed for the sake of the

betterment of humankind, therefore humankind is mentioned

under every subject and every topic.

ÇaÐrat MawlÀnÀ cAlÄ has said:

Wa-taÈsabu annaka jirmun ÊaghÄrun

Wa-fika’nÌawa’l-cÀlamu’l-akbaru

You think that you are a small body,

While the great universe is contained within you?16

It is indeed a fact that when the spiritual resurrection takes

place, the entire universe is kept enfolded in the personal world

repeatedly. See “Wonders and Marvels of Spiritual Science”.

28

Further, it is said:

Ay nuskhah-i nÀmah-i ilÀhÄ ki tÆ’Ä

Way À’innah-i jamÀl-i shÀhi ki tÆ’Ä

BÄrÆn za tÆ nist har chih dar cÀlam hast

Dar khwud bi-Ìalab har Ànchih khwÀhÄ ki tÆ’Ä

O the copy of God’s Book, it is you,

O the mirror of the beauty of the [real] king, it is you,

Whatever is in the world is not outside you,

Seek whatever you want within yourself, it is you.17

29

Part 23 In the name of Allah, the Compassionate, the Merciful

It is mentioned in verse (49:13): “O people! Verily We have

created you from a male and a female, and made you nations

and tribes, so that you may recognise each other. Verily the

most honoured of you with Allah is the one who is the most

righteous (atqÀkum). Verily Allah is knower, aware.”

Everybody knows the exoteric meaning of this verse, but its

esoteric ta’wÄl is hidden in a veil. You can call the ImÀm-i

mubÄn the Adam of the time. The main criterion of

righteousness is the Word of righteousness (kalimatu’t-taqwÀ,

48:26), which is a very powerful supreme Name for the work

of ÇaÐrat cIzrÀ’Äl, peace be upon him, which can be recognised

in the destination of IsrÀfÄl and cIzrÀ’Äl.

The greatest miracle of the Omnipotent God is the human soul,

which is simultaneously in one and in all, in paradise as well as

in this world, in ranks (darajÀt) as well as in equality

(musÀwÀt).

O cazÄzÀn! Observe the soul in the sacred Sanctuary, what does

it not have there? It has everything!

30

Part 24 In the name of Allah, the Compassionate, the Merciful

It is mentioned in verses (19:93-95): “There is none in the

heavens and the earth, but comes to the Compassionate as a

servant, i.e. they are going to gather together by the spiritual

gathering. Verily, He has encompassed all of them and counted

them [by the spiritual resurrection] in a specific number, i.e.

the number one or the Single Soul. (That is, all souls gather and

become annihilated in the Single Soul (nafs-i wÀÈidah) in the

spiritual resurrection) and then all souls unite as one individual

with the Single Soul and become annihilated in one God.”

The tremendous Divine favours for the sake of the world of

humanity are mentioned in the ta’wÄlÄ wisdom of the above

noble verse. The soul is indeed one, but people have different

mirrors of knowledge and recognition and therefore, contrary

statements came into being about the soul.

If your mirror of macrifat is cleansed and polished, you will

find your soul merged in the origin and you will be sure that

what God had intended to do, has already been done, as He

says in verse (33:37): “And Allah’s command and act have

been accomplished (according to His will)”.

Question: Does God utter the word “Be! (kun)” in order to

bring something into existence, or is His will tantamount to

saying “Be”?

Answer: His will alone is enough to bring something into

existence, and the word “Be” is used for the sake of our

understanding.

31

Part 25 In the name of Allah, the Compassionate, the Merciful

“By the time (al-caÊr), verily man is in loss, save those who

believe, and do good deeds, and exhort one another to true and

truth and exhort one another to patience” (103).

Human beings swear by things higher than themselves, but

God is beyond and free from such a thing. There is nothing

higher or equal to Him. Therefore God swears by those sacred

things that are close to Him. Such things are the ÈudÆd-i dÄn,

i.e. the ranks in the religious hierarchy.

In this sÆrah (103), God has sworn by the asÀs, because caÊr

means the asÀs.18

In the complement of the oath man is warned

of loss. This means that God has done everything for the world

of humanity, but human beings themselves are so negligent and

ignorant that they are not at all aware of their continuous loss.

Allah has sworn by the asÀs (the legatee of His Prophet, ImÀm cAlÄ). The door of knowledge and wisdom and the chain of

light are alluded to in this oath.

May God help every human being not to suffer any loss in the

life of the hereafter. May they see and recognise with their

inner eye their record of deeds and the paradise of the sacred

Sanctuary. ¿mÄn! O the Lord of the [personal] worlds!

32

Part 26 In the name of Allah, the Compassionate, the Merciful

In the light of knowledge and recognition, it has become

evident that in the spiritual cycle prior to Adam, people were

one ummat (community) spiritually and internally (2:213), and

this happens in every Single Soul too. Thus, ÇaÐrat Abraham

was the ImÀm or Single Soul or the summa or compendium of

people and an obedient ummat (16:120). If you become

successful in the sacred dhikr (remembrance) of the ism-i

acÎam granted by the ImÀm of the time, the entire humanity

will gather in you and become one ummat through the spiritual

resurrection, because every important event of macrifat is

renewed, or in other words, everything is rotating on a circle

(21:33; 36:40).

The souls are/were [in the form of] assembled armies and they

will always continue to be like this. 19

All the people gather in a personal world in every spiritual

resurrection. Thus, wherever the Qur’Àn mentions resurrection,

the world of humanity is also mentioned. The world of

humanity is also mentioned wherever the word insÀn

(humankind) and the word nÀs (people) occur in the Qur’Àn.

Further, the world of humanity is also alluded to wherever

there is the mention of an attributive Name of Allah. For

instance, the attributive Name rabb (sustainer) alludes to

people as He is the sustainer of the personal worlds, the human

beings.

33

Part 27 In the name of Allah, the Compassionate, the Merciful

Verse (13:15) reads: “And all those who are in the heavens and

the earth prostrate themselves to God, willingly or

unwillingly.”

People by their own effort cannot go to God’s presence, except

by being annihilated in the Single Soul. This is called the law

of enfolding (lafÄf, 17:104). That is, God enfolds people in the

Single Soul by means of the spiritual resurrection.

Souls are gathered and dispersed again and again during the

resurrection. That is, the souls are gathered from all over the

universe in the personal world and then they are dispersed in

the entire universe. There are numerous wisdoms in this

amazing miracle.

The law of fard (single, solitary, individual) precedes fanÀ’

fi’llÀh (annihilation in God). That is, those who are with the

Single Soul have to become a single individual (fard-i wÀÈid),

so that they may be annihilated in one God (6:94; 19:80, 95).

The law of the extension of the shadow (madda’Î-Îill) is in

(25:45). Ta’wÄlÄ purport: Have you not seen how your Lord

extends His shadow and draws it back in the sacred Sanctuary.

The shadow is a parable here and its meaning (mamthÆl) is the

light. Reflect [on this] with intellect and wisdom.

34

Part 28 In the name of Allah, the Compassionate, the Merciful

It is mentioned in the wisdom-filled verse (30:30): “There is

(only) one nature (fiÌrat) of God, according to which He has

created [all] human beings. There is no change in God’s

creation. That is the religion of the qÀ’im, but most people do

not know.”

This most comprehensive farmÀn of the verse of fiÌrat (nature,

creation) is a treasure of knowledge and wisdom in which there

are satisfactory answers to all those intricate questions that

arise concerning the world of humanity.

Uyum dishan yÂÖabÀ el sis uyon babar bÀn

Azal babar bam juwan abad babar but uyam

I have seen a sublime place where all people are equal,

How sweet! They will be equal in abad as they were in

azal.20

Read and reflect on the law of the individual, the law of fanÀ’

fi’llÀh, and the equality of the Compassionate (musÀwÀt-i

RaÈmÀnÄ) in the Qur’Àn! Try to understand the law of

monoreality!

35

Part 29 In the name of Allah, the Compassionate, the Merciful

It is mentioned in verse (7:172): “When your Lord took from

the children of Adam, from their loins, their offspring and

made them bear witness over themselves, [saying]: Am I not

your Lord? They said: Yes, verily. We testify. Lest you should

say on the day of resurrection: Verily we were not aware of

this.”

Question: How many Adams have there been?

Answer: In God’s eternal kingdom, countless cycles of

countless Adams have elapsed. Since Adam is the mirror of

Divine names and attributes, therefore he has to be here forever

and ever.

Ta’wÄlÄ purport of the verse: The Adam who was in the

beginning of this great cycle, was also one of the children of

Adam with respect to the previous Adam. Thus, when he

underwent the spiritual resurrection, all those miracles related

to it, which we have mentioned time and again, also took place.

God elevated all his children, the human souls to the sacred

Sanctuary, and showed them all those miracles, which take

place there.

Also in every spiritual resurrection the covenant of alast (Am I

not?) is renewed. The wise Qur’Àn testifies that God wants to

elevate the world of humanity to the pinnacle of perfection. He

does not like human beings to regress or fall down.

May God, by His grace and generosity, make us true well-

wishers of the world of humanity, so that we may be able to

render it some service in knowledge in the light of the wise

Qur’Àn.

¿mÄn! O the Lord of the personal worlds!

36

Part 30 In the name of Allah, the Compassionate, the Merciful

It is said in verses (32:4-5): “Allah it is Who created the

heavens and the earth, and what is between them in six days,

and then He established equality on the throne. No guardian

have you nor an intercessor beside Him. Will you then not take

heed? He renews the command/action (yudabbiru’l-amr) from

the heavens to the earth, then it (account) will ascend to Him

on the day which is equal to one thousand years of your

reckoning.”

Ta’wÄlÄ purport: The seven living days of God are: ÇaÐrat

Adam or Sunday, ÇaÐrat Noah or Monday, ÇaÐrat Abraham or

Tuesday, ÇaÐrat Moses or Wednesday, ÇaÐrat Jesus or

Thursday, ÇaÐrat Muhammad or Friday, ÇaÐrat QÀ’im or

Saturday. Each of these days is a cycle of approximately a

thousand years. Thus, Allah created the world of religion in six

days (six thousand years) and on the seventh day the qÀ’im’s

light manifested itself on the throne and started the work of the

equality of the Compassionate.

The above mentioned verses also imply that God sends a great

soul from the world of command to the world of humanity with

the programme of a thousand years who, after accomplishing

the work in a thousand years, returns to God.

37

Part 31 In the name of Allah, the Compassionate, the Merciful

Verse (11:7) says: “And He it is Who created the heavens and

the earth in six days – and His throne was on the water – that

He might try which of you is best in conduct.”

Ta’wÄlÄ purport: Allah is He Who created the heavens and the

earth of the personal world in six days on the pattern of the

world of religion and then His throne appeared on the water.

Indeed, it was a ta’wÄlÄ miracle. It then transformed into a

miracle within a miracle and then the throne turned into the

form of a ship, in which was ÇaÐrat ImÀm, peace be upon him,

who with his blessed tongue was reciting a hidden ism-i acÎam

(supreme Name).

This supreme miracle is also mentioned in verse (36:41): “A

miracle unto them is that We bore their offspring in the laden

ark.”

Ta’wÄlÄ purport: And a very great miracle unto them is that We

bore their offspring (dhurriyyat, i.e. spiritual particles) in the

laden ark. The laden ark with souls is the lord of the ark

himself, because he is God’s living throne, His living ism-i

acÎam and the living ark laden with souls. That is, the ImÀm

from the progeny of the holy Prophet (Àl-i MuÈammad, peace

be upon him and his progeny). Had it been a physical ark, there

would not have been any room for more people.

c¿rif RÆmÄ says:

BÀ NÆÈ dar kashtÄ budam, bÀ YÆsuf andar qacr-i chÀh

I was with Noah in the ark and with Joseph at the bottom

of the well.21

38

Is this an account of the body or of the soul?

There is a great trial of knowledge and action in this and also

an extremely great favour of God, that He has elevated the

world of humanity to the throne by making a rope of His

miracles. The exalted ImÀm has said: “Try to reach the throne”.

Allah is the “Exalter of ranks, the Lord of the throne” (40:15).

39

Part 32

In the name of Allah, the Compassionate, the Merciful

It is mentioned in verse (2:243): “Did you not see those who

went forth from their homes, for fear of death? And they were

thousands, then Allah said to them: Die! Then He brought them

back to life. Verily Allah is gracious to people, but most people

are not grateful.”

Ta’wÄl: This wisdom-filled verse describes the spiritual

resurrection during which countless people of the entire world

enter the personal world, and this is the dacwat (invitation) of

resurrection due to the powerful voice of the ÊÆr of IsrÀfÄl. cIzrÀ’Äl also works together with IsrÀfÄl, therefore all people

fortunately die and become alive in the Single Soul.

It is God’s great favour and generosity to the world of

humanity that now all of them flow in the river of His mercy

and reach paradise.

It is clear from the end of this verse that God is equally

gracious to all people, but most of them are not grateful.

40

Part 33

In the name of Allah, the Compassionate, the Merciful

Verses (84:6-9) read: “O human beings! Verily you have to

strive hard towards your Lord and thus you will have to meet

Him (i.e. you have to have His dÄdÀr). So the one who is given

his record of deeds in his right hand will have an easy

reckoning, and will return to his people full of joy.”

Ta’wÄl: When someone is successful in the dhikr and cibÀdat

(worship) of God’s living ism-i acÎam, then his spiritual

resurrection takes place in this very life. In this spiritual

resurrection one has to offer numerous kinds of sacrifices.

These sacrifices are for the sake of the world of humanity, for

it is the world of humanity that encompasses all of them.

Reflect carefully on this verse. This cirfÀnÄ (related to ma

crifat)

resurrection takes place in this very life, for to return with joy

and happiness to one’s people having been enriched with the

treasures of spiritual resurrection, is possible and logical only

in this world.

41

Part 34

In the name of Allah, the Compassionate, the Merciful

ImÀm SulÌÀn MuÈammad ShÀh, peace be upon him, says:

“Nobody in this world has the ism-i acÎam which you have”.

22

God willing, we, the slaves of the exalted ImÀm, for the sake of

his pleasure will continue to sacrifice ourselves for the world of

humanity and dedicate the benefits and fruits of the ism-i acÎam

in the name of the household of Allah, because to work for His

household is the means of His pleasure. Thus, the greatest

wisdom lies in that we consider all human beings to be one

soul in the Single Soul, as ÇaÐrat ImÀm SulÌÀn MuÈammad

ShÀh, peace be upon him, says: “You are my spiritual children,

and [remember] the soul is only one”.23

Indeed, the soul of all human beings is the same. It is the soul

of the world of humanity, i.e. the Single Soul.

The same ImÀm has given us the revolutionary concept of

monoreality, which alludes to the same one eternal reality of all

human beings,24

just as there is the SÆfic concept of fanÀ’

fi’llÀh and baqÀ’ bi’llÀh and as the sacred ÈadÄth says: “O the

son of Adam! Obey Me [duly], I will make you like

Myself…”.25

There is no doubt that all these secrets lie in the cirfÀnÄ paradise

of the sacred Sanctuary.

Praise be to Allah for His favours and beneficence!

42

Part 35 In the name of Allah, the Compassionate, the Merciful

In the mighty Qur’Àn, the word rÆÈ (spirit) is used apparently

in singular, but internally in plural as well. The word rÆÈ is

also used in the sense of light (42:52), particularly the Divine

spirit, which was breathed into ÇaÐrat Adam (15:29; 32:9;

38:72).

It must be noted that the Divine spirit was breathed into Adam

through the blowing of the ÊÆr and the spiritual resurrection. In

every spiritual resurrection the souls of all human beings gather

together. Note here the wisdom too, that Adam was the first

nafs-i wÀÈidah, in whom all human souls had become

annihilated while going to the sacred Sanctuary. Now, Adam in

whom the world of humanity was annihilated, himself became

a single individual (fard-i wÀÈid) and annihilated himself in

God and it is in this state that God created him in His image

(ÊÆrat-i RaÈmÀn).

I have already disclosed this great secret of macrifat that you

were both masjÆd (one prostrated to) in Adam and the sÀjidÄn

(ones who prostrate) among the angels. In order to understand

this proven fact, examine verse (7:11) with the inner eye and

carefully reflect upon it. Study verse (32:9) also. Further,

according to the ÈadÄth: “The souls are assembled armies”,26

all

human souls were with Adam. They were his copies as well as

his children.

Reflect also on this law of bounty (qÀnÆn-i nicmat): Óo

manásan apí (No bounty is impossible),27

and on verse (14:34):

“And He gave you of all that you asked Him” (14:34).

43

Part 36 In the name of Allah, the Compassionate, the Merciful

It is in the light of the wise Qur’Àn that the world of humanity

is the personal world, in which is the cirfÀnÄ paradise, called the

sacred Sanctuary. It is here, in the world of humanity, that the

light of the ImÀm of the time rises, which in reality is the

revealed light (nÆr-i munazzal) of God, due to whose blessing

the personal world or the world of humanity becomes the

cosmic or universal paradise.

It has already been mentioned that God, may His glory be

glorified, has made the ImÀm-i mubÄn not only the ImÀm of the

righteous (25:74), but also the ImÀm of humankind (2:124).

The work of the spiritual resurrection too, is delegated to him

so that by its power and force, he may make all people enter

paradise (17:71).

In the c

irfÀnÄ paradise of the sacred Sanctuary are hidden the

treasures of very amazing secrets of peace, honour and the

eminence of human beings. God be free from creaturely

attributes (subÈÀna’llÀh)! They are: That sign of the Enfolder

and the Unfolder, that hidden Book, that Divine Word, that

speaking Book, that sun of light, that full moon, that bringing

out of pearls by the jinns from the ocean, that falling of stars,

those wisdom-filled easts and wests, those Qur’Ànic miracles,

that running of the light, that morning of azal and evening of

abad, that encounter (liqÀ’), that beatific vision (dÄdÀr), that

annihilation (fanÀ’), that survival (baqÀ’) and that unity of all

human beings!

44

Part 37

In the name of Allah, the Compassionate, the Merciful

The wisdom-filled verse (21:107) says: “And We sent you not

but as a mercy to the personal worlds”, that is, for every

personal world or the world of humanity. This programme of

Allah’s universal mercy, which is for the sake of all human

beings is going to be accomplished, for it is absolutely

impossible that Allah wills some work and it remains

unaccomplished.

It is mentioned in verse (58:21): “Allah has decreed: I shall

prevail, I and My Messengers. Verily Allah is strong and

mighty.”

“Prevailing” is a martial term, therefore this verse alludes to

the spiritual resurrection and spiritual war. Thus, a spiritual

resurrection has continued to take place in the time of every

ImÀm in which the spiritual war takes place. However, this

spiritual resurrection is recognised by cÀrifs alone.

If you want to see the miracles of the spiritual resurrection and

the spiritual battle, you must act upon the following farmÀn of

the holy Prophet: “Die [spiritually] before you die

[physically]”,28

so that your spiritual resurrection may take

place and with Divine help you may subjugate the universe in

the spiritual war.

45

Part 38 In the name of Allah, the Compassionate, the Merciful.

It is said in a ÈadÄth: “Many people will come to the gates of

paradise and say: Did not our Lord promise that we would

cross the fire [of hell] (19:71). They will be told: You crossed

it while it was dying”.29

Thus, the Benevolent Lord has amazing kinds of mercies and

wisdoms for the sake of the salvation of the world of humanity.

God says in a sacred ÈadÄth: “The people are My household”.30

Although Allah’s anger (ghaÒab) is mentioned in the wise

Qur’Àn, there is none among His attributive names that has the

meaning of anger. In the light of knowledge, wisdom and

macrifat, I can tell you that every attributive name of Allah

implies the meaning of elevating the world of humanity to the

sacred Sanctuary. God willing, we will present some examples

of this.

46

Part 39 In the name of Allah, the Compassionate, the Merciful.

It is mentioned in the blessed and wisdom-filled verse

(21:104): “The day We shall roll up the heaven (universe) as a

recorder rolls up a written scroll. As We began the first

creation, We shall repeat it. [It is] a promise (binding) upon Us.

Lo! We are to perform it.”

Allah, may He be exalted, rolls up the inner universe in the

personal world where the spiritual resurrection takes place due

to the rising of the light of the ImÀm of the time. An extremely

difficult question arises here concerning the age of hell and

paradise, which according to verses (11:107-108) is the same

as that of the universe. Does this mean that with the rolling up

of the universe, the age of paradise and hell comes to an end?

Yes, it is true, but there is this great secret as well that God

renews the inner universe. According to one ta’wÄl, He creates

seventy thousand spiritual worlds in every spiritual

resurrection.

Just as the fruit of a fruit tree has a seed, which contains the

kernel, which produces the same tree, similarly Allah by

rolling up the inner universe, creates the pearl of Intellect and

then He creates the inner world from it. However, the sacred

Sanctuary is the world of command and not the world of

creation, therefore it does not take time, such as between the

seed and the tree.

47

Part 40 In the name of Allah, the Compassionate, the Merciful.

Verse (36:12) reads: “Verily We bring back the dead to life and

We write down what they have sent before them, and what they

have left behind. And We have encompassed and counted

everything in the manifest ImÀm.”

This verse is also called the universal of “ImÀm-i mubÄn”. Its

spiritual exegesis, ta’wÄl and recognition become complete in

the personal world in the sacred Sanctuary during the spiritual

resurrection. This farmÀn of ÇaÐrat ImÀm MuÈammad BÀqir is

among the laws of macrifat that “Whatever is said about Allah

is about us (the ImÀms)”.31

Thus, by God’s command, it is the ImÀm-i mubÄn, who causes

the spiritual resurrection and enfolds the world of humanity

together with the inner universe in the sacred Sanctuary. This

means that he elevates all human beings from the lower to the

higher world. We have already shared the spiritual secret with

you that it is the ImÀm-i mubÄn, who is Allah’s living supreme

Name, therefore he can cause the spiritual resurrection, which

benefits the people in general and the righteous in particular.

Just as the meanings of the word khalÄfah (Vicegerent) are

fixed and unchangeable in the wise Qur’Àn, so also the

meanings of the word ImÀm in it. Thus, see the office of

khilÀfat (Vicegerency) in the story of ÇaÐrat Adam and that of

ImÀmat in ÇaÐrat Abraham’s story.

48

Part 41 In the name of Allah, the Compassionate, the Merciful.

The holy and blessed living supreme Name of God is ready to

give much, but what can be done about the negligence and

indolence due to which you are not able to benefit from his

favours? However, Allah is very kind and the Causer of causes.

He makes all human beings enter the cirfÀnÄ paradise of the

sacred Sanctuary. Such as when the spiritual resurrection of the

time takes place, all of them become present and participate in

it spiritually. The spiritual resurrection is indeed the sole means

in which lies the salvation of the world of humanity.

All of our companions in the east and the west are today ready

with me to render the service of knowledge to the world of

humanity. God willing, we will be successful in this sincere

service to Allah’s household, for at present there is a dire need

for this sacred service. Moreover, this age is the cycle of

resurrection, ta’wÄl and unveiling (kashf).

If a person, by God’s grace and generosity, has seen the great

miracles of the living supreme Name and the spiritual

resurrection, can these be different from the ta’wÄlÄ miracles of

the wise Qur’Àn? If they are the same, do they have a purpose

or not? If there is a purpose, what is it?

If someone, despite seeing the wisdom-filled miracles of God

remains deaf, blind and dumb, he is extremely unlucky.

Therefore, we are very fearful and allude to those Qur’Ànic and

spiritual secrets that we have come to know, and which are in

the interest of the world of humanity.

49

Part 42

In the name of Allah, the Compassionate, the Merciful.

God says in a sacred ÈadÄth: “My mercy has surpassed My

anger.”32

Obviously this Divine mercy reaches the world of humanity

through the Prophets and the ImÀms in their respective times.

Among the ImÀms as the successors of the Prophet, let us take

ImÀm cAlÄ’s example whose light continues through the chain

of ImÀms. There are many names and appellations of MawlÀnÀ cAlÄ al-MurtaÐÀ in the Qur’Àn, ÈadÄth and in his own sayings.

Three hundred of his names are mentioned in NÀsikhu’t-

TawÀrÄkh.33

We are not mentioning those here. We shall only

mention some important names from SarÀ’iru’n-NuÌaqÀ’ by

SayyidnÀ Jacfar bin ManÊÆru’l-Yaman:

DÄnu’llÀh (Allah’s religion), nafsu’llÀh (Allah’s soul),

udhnu’llÀh (Allah’s ear), janbu’llÀh (Allah’s side), wajhu’llÀh

(Allah’s face), ÈakÄm (wise), khabÄr (aware), calÄm (knowing),

baÊÄr (seeing), etc. (p. 117).34

Regarding nafsu’llÀh see verses (3:28, 30; 6:12, 54). In verse

(6:54) God says: “Your Lord has prescribed mercy on His soul

(that is, ImÀm-i mubÄn).”

It is said in a ÈadÄth: “When Allah created the creature, He

wrote with His hand on His soul (ImÀm-i mubÄn) that My

mercy will continue to prevail over My anger.”35

Praise belongs to Allah for His munificence and favours!

50

Part 43 In the name of Allah, the Compassionate, the Merciful

In the sÆrah (110) of NaÊr (Succour), God says: “When Allah’s

succour and the triumph come, and you see people entering the

religion of Allah in troops, then purify your Lord with Èamd

(praise) and seek forgiveness of Him. Verily He is oft-

returning.”

Reflect on the wisdom-filled verse (2:124). Does this farmÀn

not encompass all ages? For, if the ImÀmat was Allah’s mercy

for the people of ÇaÐrat Abraham’s time, why should it not be

so for the people of every time? If viewed with the inner eye,

this Divine mercy in the form of the ImÀm of the time is

always living and present in every time. See the Qur’Àn (4:54).

Thus, the last name of the chain of the permanent (mustaqarr)

ImÀms between ÇaÐrat Abraham (peace be upon him) and

ÇaÐrat Muhammad (peace be upon him and his progeny) is

ÇaÐrat ImÀm AbÆ ËÀlib (peace be upon him).36

He gave the

holy Prophet the sacred teaching of ism-i acÎam, the luminous

miracle of which was the spiritual or cirfÀnÄ resurrection in the

cave of Hira. The guides in the sacred and sublime path of the

spiritual or cirfÀnÄ resurrection are the nÀÌiq, the asÀs and the

ImÀm. Then there are the bÀb, Èujjat and dÀcÄ, i.e. the male and

female mu’mins of the first rank, who can also walk in their

footsteps.

Ta’wÄl of the sÆrah of NaÊr: When God’s succour (in the form

of the angels of spiritual resurrection) and the universal

triumph came, then O Prophet, you saw that people were

entering God’s religion (i.e. in you) in troops. Now, do tasbÄÈ

of your Lord in the sacred Sanctuary through the Universal

Intellect (Èamd) and seek forgiveness for all those people for

whom He has sent you as a mercy. Indeed, He is oft-returning

in accepting repentance.

51

Part 44 In the name of Allah, the Compassionate, the Merciful.

The explanation of the spiritual resurrection in connection with

the sÆrah of NaÊr (110) in the previous part (43) was very

necessary, despite my literary weakness in describing it

adequately. For, God through His infinite mercy gathered the

souls of all human beings in the personal world of His beloved

Prophet, by the name of spiritual resurrection. In such a case

did the world of humanity not enter the living paradise? Was

the holy Prophet not the embodied light and the living ism-i

acÎam? Was there not a renewal of such a resurrection in his

legatee (cAlÄ) as well as in the ImÀm of every time? The great

secret that Allah is very kind to His household (all people) is

evident from this.

In the sÆrah of NaÊr, the word “naÊr” (succour) means the

great angels of the spiritual resurrection, whom we have

already mentioned. “FatÈ” (triumph) means the subjugation of

the universe, in which there are seventy thousand universes.

Study the subject of subjugation in the wise Qur’Àn with

intellect and wisdom, particularly verse (31:20), the ta’wÄlÄ

purport of which is: Do you not see [in the personal world] that

Allah has subjugated to you all things in the heavens and the

earth and has completed all external and internal bounties for

you. This blessed address of God is to all people directly or

indirectly, because He is the sustainer of each and every

personal world. The farmÀn of the Imam that “the soul is only

one” has already been mentioned, therefore everybody

eventually benefits from the spiritual resurrection of one

individual. ¿mÄn!

52

Part 45 In the name of Allah, the Compassionate, the Merciful

Every attributive name of Allah, may He be blessed and

exalted, is a Divine heaven under which the earth is the world

of humanity. Just as favours and blessings are always poured

from the heaven upon the earth, countless blessings continue to

pour down upon the world of humanity from the attributive

names of God. In this respect too, the wise Qur’Àn abounds

with the mention of the world of humanity. That is, the wise

Qur’an is full of the mention of the attributive names of God.

This means that God has never neglected the world of

humanity in any one of His sacred names.

Question: What is the final decisive thing in the wise Qur’Àn?

Answer: The spiritual resurrection.

There are two kinds of death, the voluntary death and the

compulsory one. Thus, according to the ÈadÄth: “Die before

you die”, whoever dies a voluntary death, his spiritual

resurrection takes place,37

and such a sÀlik or cÀrif sees in his

personal world all those miracles of the resurrection mentioned

in the holy Qur’Àn.

Whether you call these observations and experiences wisdom

or macrifat or ta’wÄl or spiritual science, in any case they are

unique and rare. Thus, our esteemed friends and we can render

some service of knowledge for the world of humanity too.

Praise belongs to Allah, the Lord of the personal worlds!

53

Part 46 In the name of Allah, the Compassionate, the Merciful.

In verse (15:21), God says: “And there is not a thing but its

treasures are with Us (i.e. there are different treasures with God

for the creation and completion of a single thing), and We do

not send it down but according to a known measure.”

The special treasures of God are for the world of humanity.

Allah’s external treasures are in the external world, and the

internal in the personal world or ImÀm-i mubÄn. That is, the

spiritual resurrection takes place in the personal world in which

the light of the ImÀm-i mubÄn rises.

We do not have adequate words to describe its great secrets.

Nonetheless, we are trying our best to describe whatever is

possible. At present there is an important subject before us: the

wise Qur’Àn and the world of humanity. In this essay we are

trying to show what are the wisdoms of the wise Qur’Àn

concerning the world of humanity and what are the Divine

favours, etc., etc.!

54

Part 47 In the name of Allah, the Compassionate, the Merciful.

It is mentioned in al-ItqÀn: “God revealed one hundred and

four books, the knowledge of which He kept in four books:

Taurah, Gospel, Psalms and FurqÀn, then He kept the

knowledge of the previous three books in the FurqÀn (i.e. the

Qur’Àn)”.38

Thus, God says in verse (16:89): “And We have revealed the

book to you as an explanation of everything.” The wise Qur’Àn

is linked to the revealed Light (5:15), the Guarded Tablet

(85:21-22), the hidden Book (56:77-78), ImÀm-i mubÄn (36:12),

the Pen (96:4) and the speaking Book (23:62; 45:29) internally.

It is mentioned in verse (15:91): “Those who break the Qur’Àn

into parts.” That is, they considered the wise Qur’Àn separate

from the sources with which it is linked internally. For, this

great secret has been revealed that the one who recognises his

soul through the cirfÀnÄ resurrection, recognises his Lord and

observes the inner miracles of the Qur’Àn in the light of ImÀm-i

mubÄn.

Purified be God from the attributes of His creatures! All

necessary macrifats are gathered together and united.

55

Part 48 In the name of Allah, the Compassionate, the Merciful.

The holy Prophet prayed for Ibn cAbbÀs: “O Allah! Grant him

the understanding of religion and teach him the ta’wÄl”.39

It is said in another ÈadÄth: “The Qur’Àn is a tractable thing

with many aspects, so interpret it according to the best

aspect”.40

That is, explain the wisdom of the best aspect.

It is mentioned in verse (39:55): “Follow the best of what has

been revealed to you from your Lord.” This verse confirms the

[soundness of] the above-mentioned ÈadÄth.

It is mentioned in verses (39:17-18): “And those who put away

ÌÀghÆt (devil) lest they should worship him, and turn to Allah

in repentance, for them there are glad tidings. Therefore give

glad tidings [O Muhammad] to My servants who hear advice

and follow the best of it. They are the ones whom Allah has

guided and they are the ones who understand.”

56

Part 49 In the name of Allah, the Compassionate, the Merciful.

Some wisdoms of the sÆrah of RaÈmÀn called the Bride of the

Qur’Àn (55:1-13): The Compassionate taught the Qur’Àn (55:1-

2). Ta’wÄl: The ImÀm-i mubÄn, by the command of God, gave

the cÀrifs the esoteric, luminous and miraculous teaching of the

Qur’Àn through the ism-i acÎam and spiritual resurrection.

Thus, their creation and perfection became complete. They

started to explain the science of ta’wÄl.

Not only is the reckoning of the sun and the moon the same in

the sacred Sanctuary, but both are the same light. There the star

and the tree prostrate equally. And He raised the heaven of the

personal world from its earth, and placed the balance of

knowledge and wisdom in the heaven, so that you may be able

to use it truly in the light of knowledge and macrifat. He

created the earth of the personal world for all creatures, in

which there are bounties of numerous kinds. Then which of the

bounties of your Lord will both of you, O jinn and humankind

[subtle and dense creatures] belie?

It is said that humankind, jinn and angels are the different ranks

of one and the same creature. This sÆrah mentions all the

bounties in one place. Allah addresses both jinn and

humankind, and they are also together in the worship and

macrifat for the sake of which they are created, as is mentioned

in verse (51:56), where God says: “And I did not create jinn

and humankind except that they may worship Me (i.e. they

may recognise Me).”

57

Part 50 In the name of Allah, the Compassionate, the Merciful.

We have already mentioned the fundamental aspect of the

spiritual resurrection with reference to sÆrah (110) of the

Qur’Àn, and it is a law of Allah that He makes the spiritual

resurrection take place through the ImÀm of the time. Every

such resurrection is in the interest of the world of humanity, in

the sense that those who cannot reach God by themselves, are

forced to reach the Benevolent God by the resurrection, in fact

they become fanÀ’ fi’llÀh through the Single Soul.

According to ÇakÄm PÄr NÀÊir-i Khusraw, there are endless

resurrections in the infinite kingdom of God.41

Spiritual

progress in the world of humanity is not possible without

spiritual resurrection. The wise Qur’Àn abounds with the names

and allegories of spiritual resurrection, in all of which the

world of humanity is mentioned. Thus, each of the accounts of

the Prophets of the Qur’Àn is necessarily an example of

spiritual resurrection. Who can think that the entire story of

ÇaÐrat Adam is the story of resurrection? Had spiritual

resurrection been excluded from the sunnat of God in Adam’s

time, it would have never occurred in the future, because in the

Divine sunnat only that thing continues to recur, which has

already happened in the people of the primordial time.

Study carefully the subject of the Divine sunnat in the Qur’Àn.

58

Part 51 In the name of Allah, the Compassionate, the Merciful

According to one calculation, there are altogether 6666 verses

of the holy Qur’Àn. Every verse is multifaceted, and therefore

whatever its exoteric description, esoterically there is definitely

some wisdom in it concerning the world of humanity directly

or indirectly. There is no doubt that the Qur’Àn is a mercy for

the world of humanity. Why not, while its teacher is a mercy to

all human beings from God (21:107).

According to verse (2:245) God is the Enfolder and Unfolder,

therefore He spreads every subject of the Qur’Àn from one end

to the other and again He condenses it in the same place. It is

because of this that internally the soul of all subjects is in each

subject, just as all souls are potentially present in each human

soul. That is, if an individual like the Single Soul is able to bear

the burden of the spiritual resurrection, all people will gather in

him spiritually and become his army or his dhurriyyat (off-

spring). This capacity exists in every soul. It is said in verse

(67:3): “You will never see a difference in the creation of the

Compassionate (RaÈmÀn).” One verse in my poems,

concerning this reality is:

Uyum dishan yÂÖabÀ el sis uyon babar bÀn

Azal babar bam juwan abad babar but uyam

I have seen a sublime place where all people are equal,

How sweet! They will be equal in abad as they were in

azal.42

59

Part 52 In the name of Allah, the Compassionate, the Merciful

It is recorded in the book “SarÀ’iru’n-NuÌaqÀ’” that prior to the

Adam of this cycle, there were spiritual cycles (adwÀr, sing.

dawr) and aeons (akwÀr, sing. kawr).43

Such a statement is also

in “IthbÀtu’n-NubuwwÀt”44

, in which is quoted verse (22:47)

according to which one day of Allah is equal to a thousand

years of this world. The wise Qur’Àn also mentions a day, the

duration of which is equal to fifty thousand years (70:4). This

is a great cycle, which God, by His perfect power, can shorten

and in which the angels and the Single Soul ascend to the

sacred Sanctuary:

“ThalÀ(k) thalÀ(k) thalÀ(k) ni + ThalÀ(k) thalÀ(k) thalÀ(k) zu45

Hundred lacs, hundred lacs, hundred lacs go! + Hundred lacs,

hundred lacs, hundred lacs come!”

This is an aeon of sixty million years. Such great cycles and

aeons are for the purpose of bestowing endless favours,

bounties and blessings upon the world of humanity by God,

may He be purified and exalted.

God, by His grace and generosity has created angels, pious

jinns, the people of paradise, the kings of paradise from human

souls, and honoured them by granting the vicegerency of the

universal earth (6:165; 24:55). There is no doubt for the people

of intellect that His every promise is true.

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It is said in verse (3:133): “And vie one with another in

hastening [to obtain special] forgiveness from your Lord, and

towards paradise as wide as are the heavens and the earth,

prepared for the righteous.”

It is also said in verse (59:21): “Vie in hastening towards

forgiveness from your Lord and a paradise whose expanse is as

wide as that of the heavens and the earth, which has been

prepared for those who believe in Allah and His Messengers.

This is the grace of Allah which He bestows on whomsoever

He wills and Allah is the Lord of great bounty.”

Verse (51:50) reads: “So flee unto Allah.” That is, surpass

people in good deeds and knowledge and wisdom, so that God

may grant you the universal paradise and thousands of its

copies.

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It is said in verse (23:115): “Do you think We created you in

vain and that you shall not return to Us?”

The profound wisdom of this verse gives great strength to the

subject under discussion. All those different questions that

arise about the world of humanity automatically come to an

end, because this wisdom-filled question of God [to

humankind] is certainly in the paradise of the sacred Sanctuary

as it is the ultimate place of returning to God.

In verse (4:6), it is mentioned: “Whose is the kingdom today?

Allah’s, the One, the Overwhelming!”

Question: Will all the people be in God’s kingdom, which is

going to be in the hereafter or paradise?

Answer: Definitely all the people will be present there.

Question: Can there be any kind of injustice or a dark shadow

of any kind of trouble in God’s kingdom?

Answer: Not at all.

Praise belongs to Allah, the Lord of the personal worlds, He is

one! He unites all people after the termination of freewill given

to them. He is overwhelming, an attribute which is in the form

of spiritual resurrection, due to whose blessing the world of

humanity eventually becomes annihilated in God.

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It is said in verses (39:67-69): “They did not esteem Allah as is

His right to be esteemed, when the whole earth shall be in His

handful on the day of resurrection, and the heavens shall be

rolled up in His right hand.” In ta’wÄl, this is the description of

the spiritual observation of cÀrifs. They see such great miracles

in their personal worlds. This resurrection is not different from

the spiritual resurrection or the cirfÀnÄ resurrection. The

personal world indeed, is the world of humanity.

In the spiritual resurrection the miracles of Allah, Who is

omnipotent and “doer of whatsoever He wills” (11:107), are

extremely amazing. Here as an example, we would like to

describe some secrets of the stage of ÇaÐrat IsrÀfÄl and ÇaÐrat cIzrÀ’Äl. The resurrection and invitation (da

cwat) take place in a

personal world where the sacred light of the ImÀm of the time

rises and does its work. Thus, as soon as the blowing of the ÊÆr

starts, the souls of the entire universe gather together in the

soul of the sÀlik or cÀrif and his soul is seized and scattered in

the entire universe. Then the souls of the entire universe are

cast in his personal world. This process reveals the great secret

that there are four matrices of Allah’s infinite mercy in the

spiritual resurrection. The first is the cÀrif’s soul, the second his

personal world, the third is the universe and the fourth is the

Universal Soul. Where there are the great miracles of IsrÀfÄl

and cIzrÀ’Äl in the spiritual resurrection, there the miracles of

these matrices are also extremely amazing. I hope that you

understand the meaning of “matrix” clearly.

Thus, one of the definitions of the ImÀm of the time, who is

also the ImÀm of all human beings, is that he makes the

household of God [i.e. the people], cÀrifs by casting them one

by one in the matrix of an cÀrif during the spiritual resurrection.

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It is mentioned in the wisdom-filled verse (34:46): “Say [O

Muhammad!] I exhort you to one thing only: that you [dying

by the spiritual resurrection] stand [i.e. resurrect] for Allah’s

sake, in pairs and singly. Then think carefully [about the

secrets of macrifat] so that you may have the recognition that

your companion is not possessed [he is the true Messenger of

Allah].”

The law of resurrection must be remembered that the spiritual

resurrection first takes place in plurality and duality and then

finally in the sacred Sanctuary in single (fard) and singularity

(fardÀniyyat), so that after becoming a single individual a

human being finally becomes annihilated in one God. In every

spiritual resurrection there is one central soul whose Qur’Ànic

name is nafs-i wÀÈidah. In the beginning of the resurrection,

although there gather together countless souls, they have the

characteristic of becoming one, therefore, eventually they

become one.

In verse (81:7), it is said: “And when the souls will be in

pairs.” What does the allusion of two gardens in paradise mean

(55:46)? What does the allusion of two other gardens under

them mean (55:62)? What is the wisdom-filled secret in that

the fruits of paradise are in pairs (55:52)? What is the ta’wÄl of

the fact that other than God (dhÀt-i subÈÀn), everything else is

in pairs (36:36)?

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Allah has a sacred external house, the Kacbah, which is a

similitude (mithÀl) of His inner house, which is its meaning

and reality (mamthÆl) and that is the light of the ImÀm of the

time. If God has made the ImÀm-i mubÄn the most

comprehensive of all sublime meanings (mamthÆlÀt), what

doubt can remain for the people of intellect in his being so?

Indeed, God enfolds the universe in the ImÀm-i mubÄn during

every spiritual resurrection. Another name of the universe is

“Everything”. This great miracle is renewed for every cÀrif.

Thus, all realities and recognitions are gathered together in the

ImÀm-i mubÄn. In this context, no matter how much the ImÀm

is praised, it will always fall short. For, he is the living supreme

Name of God, the speaking Qur’Àn, Allah’s religion, Allah’s

face, the maÎhar (the locus of manifestation) of the light, the

progeny of the holy Prophet, MawlÀ cAlÄ’s heir, the Adam of

the time, the heir of the heavenly Book, the true Guide, the

mu’awwil (the one who does ta’wÄl), the revealed Light,

Noah’s ark, the straight path, the spiritual physician, the lamp

of the mu’mins’ heart, the light of the lovers’ eye and the

sovereign of the kings of paradise. His light is the spiritual

resurrection, the nÀqÆr (trumpet) and Allah’s rope. His

miracles are in the personal world and in the sacred Sanctuary

and his recognition is the hidden treasure.

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ÇaÐrat MawlÀ cAlÄ addresses humankind in the following

famous words:

Wa-taÈsabu annaka jirmun ÊaghÄrun

Wa-fÄka’nÌawa’l-cÀlamu’l-akbaru

And you think that you are a tiny body,

while the macrocosm is enfolded in you?

It is in this same vein that ÇaÐrat ImÀm Jacfar-i ÉÀdiq says:

“Man is an independent world”.46

This means that every

individual is a personal world and the world of humanity and

potentially the macrocosm or the entire universe lies within

him. The spiritual resurrection is necessary in order to see all

this actually.

It is said in verse (81:11): “And when the veil of the heaven

will be taken off.” That is, the external aspect of the universe is

its skin and the internal is the kernel or the root. ImÀm cAlÄ,

who is the door to the knowledge and wisdom of the holy

Prophet, is showing man his original form, in which he was

created by God, the best of creators (23:14). The one who

enters the paradise of the sacred Sanctuary, is created in the

image of his father Adam and he in turn was created in the

Image of the Compassionate as soon as he entered paradise.

Thus, the creation of every individual in the image of his or her

father Adam (Allah’s vicegerent) whilst going to the sacred

Sanctuary, is the greatest favour of God to the world of

humanity. Since the Qur’Àn contains the law of excellence,

only one person excels in the spiritual resurrection.

Nonetheless, all souls are hidden in the same one soul.

Praise belongs to Allah, the Lord of the personal worlds!

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The greatest favour of God to the world of humanity is that He

raised one hundred and twenty four thousand Prophets within

it, particularly the holy Prophet Muhammad, who is the

universal mercy and greatest benefactor of the world of

humanity.

It is related by ÇaÐrat cAlÄ that the holy Prophet said: “There

will be a bazaar in paradise in which there will be no buying

and selling. There will only be pictures of men and women.

Whenever someone likes a picture, he enters it (i.e. becomes

like that person)”.47

Ta’wÄlÄ wisdom: One of the characteristics of paradise is that

everything in it is with intellect, soul, knowledge and wisdom,

therefore these pictures are not without soul and intellect. In

fact, it is that great miracle of paradise in which the entire

world of humanity turns from dense into subtle. It is because of

the fact that paradise is the subtle world in which the entire

world of humanity is coloured in Allah’s colour (or colour of

Allah’s light, 2:138). There will be people of all periods in

paradise and for this there is the great guarantee of God in a

sacred ÈadÄth in which He says: “The people are My

household”.48

For the explanation of the subtle world see Wajh-

i DÄn.49

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God, by His perfect power and profound wisdom, has made the

world of humanity a very amazing source for “another creation

(khalqan Àkhar”, 23:14-16). Thus, all the Prophets and awliyÀ’

(sing. walÄ) were apparently from the world of humanity. All

physical and spiritual ÈudÆd-i dÄn are linked to it. Angels, i.e.

the souls of good people, subtle creatures, pious jinns and

parÄs, countless ÈÆrÄs and ghilmÀn and the people of paradise

are all from the world of humanity. c¿rif-i RÆmÄ says:

Ay pisar! andar sipihr-i haftumÄn

Ba malÀ’ik bÀrhÀ parrÄdah am.

O son! In the seventh heaven

Several times I have flown with the angels.50

One of the names of the wise Qur’Àn is waÈy (sign, signal,

allusion), as verse (19:11) shows. Since there are very far-

reaching and all-inclusive allusions in Qur’Ànic words,

therefore one of its names became waÈy. For instance, when

the Qur’Àn says that Allah appoints a light for you, it is not

only for walking (57:28), but it also implies flying and flying

alludes to becoming an angel. Further, there is the indication of

observing countless marvels and wonders of God’s kingdom.

God willing!

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c¿rif-i RÆmÄ says:

Tan chÆ sÀyah bar ÎamÄn-u jÀn-i pÀk-i cÀshiqÀn

Dar bihisht-i cAdn tajrÄ taÈtiha’l-anhÀr mast

The body is on the earth and the pure soul of lovers

Is in the paradise of cAdn, under which streams flow.

51

ÇaÐrat MawlÀnÀ ImÀm SulÌÀn MuÈammad ShÀh,

salawÀtu’llÀhi calayhi, says: “You will go to paradise in the

luminous body (subtle body)”.52

Similarly, it is mentioned in

verse (2:25): “And in it (paradise) they have purified wives.”

The wives of paradise will be purified in their bodies, souls and

intellects, and similarly their husbands too, as mentioned in

verses (56:35-37): “We have created them of a [special]

creation (i.e. We have granted them subtle bodies) and have

made them pure, loving [their husbands] and equal in age.

It has already been mentioned that the ÈÆrÄs and youths are also

from the world of humanity. Thus, the same secrets are hidden

in this verse that all souls manifested together in the morning

of azal. Therefore, since they are equal in age, no soul is

younger or older.

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ÇakÄm PÄr NÀÊir-i Khusraw says in his DÄwÀn:

Bar jÀn-i man chÆ nÆr-i ImÀm-i ÎamÀn bitÀft

Laylu’s-sarÀr bÆdam-u shamsu’Ð-ÐuÈÀ shudam.

When the light of the ImÀm shone upon my soul, even

Though pitch dark night, I became the shining sun.53

The above experience is not just an accident, it is a beautiful

description of the Divine sunnat, whose miracles had taken

place in ÇaÐrat Adam. The same sunnat continues in his

servants (40:85). The wisdom of the verses related to the

Divine sunnat is extremely important. For instance, the sunnat

established in ÇaÐrat Adam’s time that he was taught the ism-i

acÎam by the ImÀm of the time,

54 has continued forever in his

servants (40:85).

Everything, other than God, is in pairs (36:36). Thus, ÇaÐrat

Adam had two ism-i acÎams, one was in a written form

(taÈrÀrÄ) and silent and the other was luminous and speaking

(i.e. the ImÀm of the time).55

The story under discussion here is

that of the Adam of our cycle and not of the primordial Adam.

MawlÀ cAlÄ has said: “I am the primordial Adam”.

56 In another

sermon he says: “I am eternal (qadÄm) in this world”.57

This

means that cAlÄ is the primordial Adam who is eternal in the

world. This is the chain of “light upon light”, in which cAlÄ is

the light and the countless persons are the countless Adams.58

Study carefully in the wise Qur’Àn whether Allah creates

vicegerents (khalÀ’if) from the children of Adam or not?

(6:165; 24:55) It is incumbent upon people to thank Allah

abundantly.

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It is mentioned in the wisdom-filled verses (19:93-95): “There

is none in the heavens and the earth but is going to come to the

Compassionate as a servant. He [according to His eternal

sunnat through the spiritual resurrection] encompasses them

and counts them in a special number (number one). And all of

them come before Him as one individual (by being annihilated

in nafs-i waÈidah) so that they may be annihilated in one God”.

It is a decisive decree that Allah is extremely merciful to the

world of humanity. Spiritual resurrection is His greatest mercy

to human beings. Without it, macrifat is not possible.

Allah’s rope, His living supreme Name, the maÎhar of His

light, Noah’s ark, the progeny of the holy Prophet, the light of cAlÄ, the ladder of salvation, Allah’s living house, the Adam of

the time, the luminous straight path, the mu’awwil (the one

who does ta’wÄl) of the Qur’Àn, the mirror that shows God, the

speaking Book, the spiritual physician, the true Guide, the lamp

of guidance, the treasure of endless knowledge, the ImÀm-i

mubÄn, the revealed light, the lord of the spiritual resurrection,

the lord of unveiling and miracles, the lord of the ibdÀcÄ body,

the lord of command, the lord of kÀf and nÆn (i.e. kun or Be!) is

always in this world.

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ÇaÐrat ImÀm MawlÀnÀ SulÌÀn MuÈammad ShÀh says: “Adam’s

status was higher than that of the angels. Accordingly, your

real status is higher than that of the angels. But you commit

sins and you are negligent [in protecting] your faith in this

world. You are deceived by this world and satan. Therefore,

the soul of humanity in you becomes heavy [with sin].59

The

light of the ImÀm is linked with every human soul. A mu’min’s

heart is a bungalow for the ImÀm to dwell in and it is founded

on love”.60

ÇaÐrat Jesus says: “He who is not born twice cannot enter the

kingdom of heaven”.61

In this connection, ÇakÄm PÄr NÀÊir-i Khusraw says:

Garchat yak-bÀr zÀdah and bi’yÀbÄ c¿lam-i dÄgar agar dÆbÀrÀh bizÀ’Ä

Although born once [physically], you will in this world

find another world, i.e. the spiritual world, if you will be

born twice, i.e. spiritually.62

Mawlawi-i RÆmÄ says:

ChÆn duwum bÀr ÀdamÄ-zÀdah bizÀd

Pay khwud bar farq-i cillathÀ nihÀd

[But] when a human child is born twice,

he plants his feet upon the head of [all] causes.63

Thus, spiritual resurrection is true, and it is also true to die in

this life and resurrect.

Praise belongs to Allah for His favours and beneficence!

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With utmost conviction and full knowledge and macrifat, I say

that the wise Qur’Àn is not only one tremendous miracle, but a

universe of miracles. Tender and bearable miracles are called cajÀ’ib-Æ gharÀ’ib (marvels and wonders).

The holy Prophet says: “Refresh your souls with the

marvellous wisdom, because they become complete just as the

bodies become complete”.64

In another ÈadÄth, he says: “The

people of paradise are bald and beardless”.65

The reason for

this is that the people of paradise are in luminous bodies, i.e.

subtle bodies.

I am aware that I repeatedly mention jinn. What is its reason?

There are several reasons for this. Firstly, people do not

recognise jinn or parÄ. Secondly, jinn and humankind are

mentioned together in the sÆrah of RaÈmÀn, which is called the

Bride of the Qur’Àn, and which is an exalted paradise of special

bounties. Had there not been wisdom in this pairing, they

would not have been mentioned in this way. Thus, it is possible

that some of the ÈÆrÄs and youths of paradise may be from

among the jinn. SayyidnÀ AbÆ YacqÆb SijistÀnÄ says that the

jinn are the people of bÀÌin (esoteric aspect of faith), who

possess great knowledge and macrifat.

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ÇaÐrat Jesus was the living supreme Name (kalimah or Word)

of God in his time (3:45; 4:171). Further, by “A Word from

Him” is meant the supreme Name. In the beginning of the

Gospel of John it is said: “In the beginning was the Word, and

the Word was with God [i.e. the supreme Name was linked

with God], and the Word was God. He was with God in the

beginning. Through him all things were made; without him

nothing was made that has been made. In him was life, and that

life was the light of men. The light shines in the darkness, but

the darkness has not understood it”.67

One of the descriptions of ism-i acÎam is in verse (39:23):

“Allah sent down the best discourse, a book consistent yet

repeating, and makes the skin of those who fear their Lord

shiver; then their skins and their hearts incline to the

remembrance of Allah. This is Allah’s guidance. He guides

with it whomsoever He wills”.

Ta’wÄlÄ purport: The best discourse is both ism-i acÎam as well

as the Qur’Àn, because in reality they are the same thing, since

the ism-i acÎam is in the Qur’Àn and the Qur’Àn is in the ism-i

acÎam.

Reflect on verses (54:17, 22, 32, 40) that the Qur’Àn is made

easy for the sake of remembrance. That is, the Qur’Àn is also in

the form of ism-i acÎam. “Ar-RaÈmÀnu

callama’l-Qur’Àn”

(55:1-2). The Compassionate God gave the Perfect Man the

luminous and cirfÀnÄ teaching of the Qur’Àn, through the ism-i

acÎam.

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It is said in verse (25:30): “The Messenger will say: O my

Lord! Verily my people took this Qur’Àn as a useless thing.”

That is, they did not act on its esoteric knowledge and wisdom

in the illumination of the light of guidance (5:15).

MawlÀ cAlÄ says about the Qur’Àn: “Its ÎÀhir (exoteric aspect)

is a necessary act, and its bÀÌin (esoteric aspect) is a hidden and

veiled knowledge, and is known to and written with us”.68

The holy Prophet says: “The bearers of the Qur’Àn are the cÀrifs of paradise”.

69 That is, those who are the bearers of the

spirit and spirituality and the secrets of macrifat of the Qur’Àn

are also the cÀrifs of paradise, from whom the people of

paradise will continue to acquire the secrets of macrifat.

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It is said in a ÈadÄth: “The people are God’s household and the

most beloved to God is he who helps His household and makes

them happy”.70

In a sacred ÈadÄth, God says: “The people are My household

and the most beloved to Me is the one kindest to them and the

one who is the most striving from among them in fulfilling

their needs”.71

The wisdom-filled teachings of God and the Prophet are in

grades. The above teaching of the holy Prophet belongs to the

final stage. This is an exalted example of the highest teachings

of God and His Prophet.

ÇaÐrat David said: “O my Lord! For what purpose did you

create the creature? He said: I was a hidden treasure, I wanted

to be recognised, so I created the creature (i.e. cÀrif) so that I

may be recognised”.72

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It is mentioned in verse (35:10): “Towards Him ascends the

good word and the good deed exalts it.”

Also it is said in verse (8:29): “O you who believe! If you fear

God, He will grant you a FurqÀn (i.e. miracle, criterion) and

wipe off from you your evils, and forgive you; and God is the

Lord of great bounty.”

MawlÀ cAlÄ says: “You should bear goodwill to all people in

your heart, this is the best means of the revelation of mercy.”

Profound Qur’Ànic wisdom alludes that every wise person

wishes well for God’s household. God says in verses (21:33;

36:40): “And everything rotates in a circle.” This means that

the monoreality of the souls of the world of humanity has come

from God and it completes the rotation of the circle in every

spiritual resurrection.

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The mighty Qur’Àn mentions the word nÀs 240 times, ins 18

times, insÀn 65 times, bashar 26 times, Adam and his children

25 times, cÀlamÄn 73 times, dunyÀ 115 times and arÒ 86 times.

In all these verses are mentioned humankind and the world of

humanity.

It is among the semantic and esoteric miracles of the wise

Qur’Àn that during reflection and research, every eminent and

wisdom-filled subject extends through the entire Qur’Àn. At

present, the subject of the world of humanity also appears to be

spread throughout the Qur’Àn. Similarly, spiritual resurrection

too [is spread throughout the Qur’Àn, and], from its beginning

to end is in the interest of the world of humanity. Indeed, the

personal world [also] is working for the world of humanity.

Praise belongs to God! All these sacrifices are for Allah’s

household.

However, an important question arises here: Is the term

“Allah’s household” related to God as such (dhÀt-i subÈÀn)?

The answer is “No”. It is related to God’s vicegerent, as ÇaÐrat

ImÀm BÀqir says: “MÀ qÄla fi’llÀhi fa-huwa fÄnÀ … (Whatever

is said about Allah is about us …)”.73

All the services of the personal world are for the sake of the

world of humanity, and the great secrets of the sacred

Sanctuary are also related to it. Thus, Allah is very kind and

benevolent to the world of humanity.

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The holy Prophet says: “Every one of you is a chief (or

protector) and every one of you is accountable for his subjects

[on the day of resurrection]”.74

This means that God has kept a

potential kingdom in the personal world of every human being.

Whoever fails to actualise this potential, will be accountable

for his subjects on the day of resurrection. God is so

Omnipotent that if all the people of the world were to become

kings in their respective worlds, the people of the entire world

would be the subjects of every king. For instance, the holy

Prophet said: “Obey me so that you may be the kings of the

earth”.75

Without God’s will it would not have been possible for the

Prophet to utter the above saying. Thus, if all the people of the

world were to duly obey the Prophet, according to the promise

of the Prophet, God would have made them kings in their

personal worlds.

Divine power is not subject to weakness, or hindrance or

difficulty. Words fall short in adequately describing the ÈadÄth:

“Die before you die”76

and the spiritual resurrection, because

all questions cease due to the blessings of their treasures of

knowledge and wisdom.

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The holy Prophet said: “I laughed at people who were brought

from the east, driven towards paradise whilst they were

reluctant.” He also said: “I laughed at a people who were

driven to paradise bound in iron chains”.77

The holy Prophet said: “Allah will be amazed at a people who

enter paradise in iron chains.” He said: “Why do you not ask

me why I laugh? I saw certain people of my ummat who were

unwillingly driven to paradise in iron chains.” He was asked:

“O the Messenger of Allah! Who are they?” He replied: “A

people from Persia (Ajam)”.78

The ta’wÄl of these Prophetic sayings imply the example of

how the people are brought to paradise by the force of the

spiritual resurrection. There are very few people in every age

who return to God willingly, whereas there are countless

people who are compelled to return to God by the severity of

the resurrection. However, since all of them are Allah’s

household and now they are in paradise, the law of peace and

security prevails.

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It is mentioned in verse (13:15): “And to Allah prostrate all

those who are in the heavens and the earth, willingly or

unwillingly.”

It is also stated in verse (24:41): “Do you not see that all those

who are in the heavens and the earth, and the birds with their

wings outspread, do the tasbÄÈ of Allah? Each one knows its

prayer and tasbÄÈ. Allah knows whatever they do.”

Verse (17:44) also says: “There is not a single thing but that it

does tasbÄÈ with His Èamd (praise), but you do not understand

their tasbÄÈ. Verily, He is forbearing and forgiving.”

We have discussed the purpose and method of this book in its

introduction. God willing, this book will be an exegesis of the

ÈadÄth: “People are Allah’s household”.79

Our humble attempt

is to provide some examples of the infinite bounties of God for

the world of humanity in the spiritual resurrection and the wise

Qur’Àn. We want to demonstrate that the innermost (bÀÌin-i

bÀÌin) of the world of humanity, i.e. the intellect, is very dear to

God.

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In the name of Allah, the Compassionate, the Merciful

The holy Prophet says: “Allah said: He who shows enmity to a

walÄ (friend) of Mine, I declare war against him. My servant

does not draw near to Me through a thing most loved by Me of

those that I have enjoined upon him. My servant continues to

seek My closeness through nawÀfil (additional prayers) until I

love him. When I love him, I become his ear with which he

hears and I become his eye with which he sees and I become

his hand with which he grasps and I become his foot by which

he walks”.80

By the grace and generosity of God, the tremendous and

marvellous treasure of nawÀfil of the beautiful Names (or the

supreme Name) has been unprecedented and unique in every

cycle. Let us therefore ask the cÀrifs that when according to the

above sacred ÈadÄth, Allah becomes the ear of one of His

beloved servants, what does he hear initially and what in the

final stage?

He answers that initially he hears the miracles of IsrÀfÄl and the

tasbÄÈs of some angels and finally the secrets of macrifat of

every kind.

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Part 75 In the name of Allah, the Compassionate, the Merciful

It is extremely important for every true lover to understand

what we have discussed in Practical Sufism and Spiritual

Science under the caption of “The miracles of nawÀfil”, (pp.

61-68), because it is a sacred ÈadÄth, i.e. Divine speech, in

which the fundamental laws of the spiritual resurrection are

mentioned. This wisdom-filled explanation gives great strength

to the dhÀkir (one who remembers) of the supreme Name.

Is it not a great spiritual and inner revolution if Allah becomes

the ear, eye, hand and foot of a beloved servant? Would he not

observe the great miracles of macrifat after undergoing such a

revolution? Would he not have the beatific vision of God,

whilst His light is working as his ear, eye, hand and foot?

To describe such great bounties of God is extremely necessary

so that people may have greater and greater certainty about His

power, wisdom and mercy.

Praise belongs to Allah!

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Part 76 In the name of Allah, the Compassionate, the Merciful

Study Question 478 in ÉanÀdÄq-i JawÀhir: When the holy

Prophet was asked what God created first, he named five

things: (1) The first of what God created is my light; (2) The

first of what God created is the Pen; (3) The first of what God

created is the Intellect; (4) The first of what God created is the

Tablet and (5) The first of what God created is the Soul. Please

tell us how five different things can be the “first”? Are the Pen

and the Tablet without intellect and soul?

Answer: These are the names of the one and the same eternal

reality. This eternal reality can also be by any other name. The

holy Prophet described it according to the context of time and

place. The Pen and the Tablet are not without intellect and

soul. These are the eternal names of the single light of the

Prophet and cAlÄ. Another name of eternity or azal is dahr, that

is immovable time.81

In Kawkab-i DurrÄ, MawlÀ cAlÄ is reported to have said: “I am

the one who speaks in every language of the world”.82

This

means that if all the people of the world become capable of

hearing the inner (bÀÌinÄ) speech of the ImÀm, he, by the

command of God, can converse with all of them in their

respective languages. The reason for this is that there is a spark

of the light of the ImÀm of the time in every human being.

Internally, the ImÀm is witness over the people (2:143; 22:78).

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In the name of Allah, the Compassionate, the Merciful

It is mentioned in verse (14:4): “And We did not send any

Messenger but with the language of his people.” An intelligent

and appropriate question arises here: Was the holy Prophet not

sent as a mercy to all the people of the world (21:107)?

Whereas in verse (7:158), God says: “Say (O MuÈammad): O

people, verily I am the Messenger of Allah to you all – of Him

to whom belongs the kingdom of the heavens and the earth.”

The answer to the above question is that indeed when God

sends a Messenger, He sends him with the language of his

people. Similarly, the holy Prophet was sent with the language

of his people (i.e. Arabic) and the Book, which was revealed to

him, was also in Arabic. Further, for the sake of its exegesis

and ta’wÄl, He also revealed the Divine light (5:15). This

revealed or embodied light (nÆr-i mujassam) at the time of the

Prophet was he himself. After the Prophet this light is the true

ImÀm, who is his successor.

Divine mercy [i.e. the mission of the holy Prophet] had come

to the world to be spread, so Islam started to be spread and also

his people and language. Therefore, who can say that

exoterically the translation and exegesis of the Qur’Àn and

ÈadÄth are not permissible and who can say that esoterically

ta’wÄl is not permissible, while the ta’wÄl is being done by the

one who possesses the Divine light (5:15)?

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In the name of Allah, the Compassionate, the Merciful

In verse (75:19), God says: “Then its bayÀn (ta’wÄl) rests upon

Us.” For the explanation of ta’wÄl and its wisdoms, see A

Thousand Wisdoms. There are twenty-one wisdoms of the term

‘ta’wÄl’ in it.83

Study them and increase your intellectual capital

from their essence. God willing, you will benefit!

According to the people of macrifat, it is an universally

accepted fact that the cAli of the time, who is the progeny of

the holy Prophet, is Allah’s living, supreme Name, the lord of

the spiritual resurrection, the Divine light and the mu’awwil of

the Qur’Àn, therefore he is the treasurer of the knowledge of

ta’wÄl. The question however is whether people have access to

it or not? The answer is: why not? Verse (2:269) says: “He

grants wisdom to whomever He wills, and he who is granted

wisdom, has been granted abundant good. But none remember

save the people of intellect.”

Thus, the time honoured law of fanÀ’ fi’l-ImÀm is fixed for [the

acquisition of] ta’wÄlÄ wisdom or luminous ta’wÄl. As a result

of attaining fanÀ’ fi’l-ImÀm, Allah grants the cÀrifs the

treasures of ta’wÄl in the paradise of the sacred Sanctuary.

There are three principles for this: Obedience to God,

obedience to the Prophet and obedience to the ulu’l-amr or the

ImÀm of the time. These three obediences are mentioned in

verse (4:59) of the wise Qur’Àn. In the sequence of this

command, first is obedience to God, then to the Prophet and

then to the ulu’l-amr, in which MawlÀ cAlÄ comes first. There

are three great sources for MawlÀ cAlÄ’s exoteric recognition:

the wise Qur’Àn, the ÈadÄth and his own self-introductory

discourses.

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In the name of Allah, the Compassionate, the Merciful

In his self-introductory discourses, MawlÀ cAlÄ says:

“I am the beautiful Names through whom Allah has

commanded to call on Him.”84

(7:180)

“I am the guarded Tablet.”85

(85:21-22)

“I am the treasurer of the Divine knowledge.”86

“I am the nÀqÆr (trumpet), i.e. the ÊÆr of IsrÀfÄl.”87

(74:8)

“I am the light from which Moses sought light and was

guided.”88

(27:7)

In verse (27:8) it is mentioned: “So when he (Moses) came to

it, he was called saying: Blessed be whosoever is in the fire and

whosoever is around it. Free from every attribute is Allah, the

Lord of the personal worlds.” The word “blessed” (bÆrika) is

not used for God as such (dhÀt-i subÈÀn). Thus, it was the light

of MawlÀ cAlÄ, as he has stated in his discourses quoted above.

Study the self-introductory discourses of MawlÀ cAlÄ with

ardent love, so that you may have a strong and firm foundation

for the Imam’s recognition.

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It is extremely necessary to duly reflect on the blessed and

wisdom-filled saying of the holy Prophet: “People are Allah’s

household.”89

This saying strongly guarantees that eventually

Allah’s household is going to be taken to paradise. This is

confirmed by the verse in which there are the greatest glad

tidings to the world of humanity that Allah has sent the holy

Prophet as a mercy to all human beings (21:107).

Allah has also made the ImÀm of the righteous the ImÀm of

humankind so that by God’s command he may benefit His

household, that is, all human beings by the infinite bounties of

the spiritual resurrection (17:71). Since the ImÀm from the

progeny of the holy Prophet is himself the spiritual resurrector,

the names of resurrection mentioned in the Qur’Àn are his

names related to his position as the lord of the resurrection and

ta’wÄl.

ÇaÐrat ImÀm-i mubÄn, who is the resurrector and the lord of

resurrection casts every severity of the stages of resurrection on

the cÀrif (or nafs-i wÀÈidah), but keeps Allah’s household

behind the veil of unconscious resurrection. The people will all

go to paradise, but the miracles of resurrection will be recorded

only in the book of deeds or the luminous movies of the cÀrifs.

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In the name of Allah, the Compassionate, the Merciful

With reference to “SanÀdiq-i JawÀhir”, question 479: You

have told us that Muhammad’s light is the Pen or the Throne

and cAlÄ’s light is the Tablet or the kursÄ. Is it necessary for the

lights that they should be separate from each other? Is it not

possible for the two lights to be one?

Answer: It is possible, but the sacred Sanctuary or the world of

oneness comes after passing through many stages of the

personal world, about which the cÀrifs say that there the same

one malak (archangel) is both the Pen and the Tablet, the light

of Muhammad and that of cAlÄ, and also the Universal Intellect

and the Universal Soul. Indeed, the Prophet’s light is the

Throne and cAlÄ’s light is the KursÄ, but it is one light and one

angel who is the Throne as well as the KursÄ, and the spiritual

and luminous heaven as well as the earth.90

Question: According to many people the concept of azal is

like that of the farthest past. On the contrary you say that at the

end of the spiritual journey of the personal world azal and the

non-spatial world can be observed directly. Kindly explain this

amazing wisdom!

Answer: (1) The spiritual journey of the personal world is

from the body to the soul, from space to non-space, from the

earth to the heaven and from the end to the beginning. (2)

Since this journey is circular, we have to walk round the circle

and reach where we started the journey. (3) There is everything

in the ImÀm-i mubÄn. This can be experienced in the personal

world, particularly in the forehead which is the higher world, in

which are the secrets of azal and abad.91

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In the name of Allah, the Compassionate, the Merciful

Question: What you have said on the preceding page: “Since

this journey is circular, therefore we have to walk around the

circle and reach where we had started”, does this apply to all

human beings?

Answer: Yes, this is applicable to all human beings.

Question: Where did we come from?

Answer: From the paradise of the sacred Sanctuary.

It is said in verse (76:1): “Has there come upon the human

being any period of time (ÈÄn) from the immovable time (dahr)

in which he was not a thing worth mentioning?” The wisdom-

filled allusion of this verse is to the miracle of the

manifestation of the sacred Sanctuary, where there is a great

treasure of the secrets of macrifat. This miracle is the eternal

chain of renewal. During every spiritual resurrection, all souls

together with the nafs-i wÀÈidah come to the sacred Sanctuary

and become annihilated. The sacred Sanctuary transcends time

and space, it is the meeting place of azal and abad. It is the

meeting point of the east and the west, annihilation and

survival, the heaven and the earth. Here, there is a well of pure

sweet water and a palace. Here there is also the hidden Book

and the pearl of Intellect.

Since all human beings are Allah’s household, then after

becoming annihilated in the nafs-i wÀÈidah, they become

annihilated in Allah. Since the destination of all of them is the

same, whether through conscious or unconscious annihilation,

therefore one must have good thoughts for their sake and

render some useful service to them.

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The blessed attributive names of God are always the

unbounded and everlasting heavenly treasures for the world of

humanity. Thus, the treasure of every attributive name pours

the incessant rain of its bounties on the world of humanity. Just

as the fountainhead of the world-illumining sun continues to

pour unceasingly its bright and hot rays, Divine names

constantly act in His kingdom.

First of all, note in the very beginning of the noble Qur’Àn

where God praises Himself as the sustainer of the personal

worlds in a wisdom-filled way. That is, He specifically sustains

each and every personal world, or human being. His system of

sustaining the personal worlds is marvellous and wonderful. It

is more and more general as well as more and more specific.

Thus, the sustenance of the mineral, vegetal, animal and human

kingdoms is by degrees. Indeed, every human being is a

microcosm, in which is enfolded the macrocosm, and therefore

his sustenance is most special and comprehensive.

O possessor of intellect and wisdom, observe and reflect

deeply! The knowledge of all heavenly Books is gathered in

the wise Qur’Àn and that of the latter in the ummu’l-kitÀb (the

mother of the Book, namely, al-FÀtiÈah), and in the beginning

of the ummu’l-kitÀb is mentioned the most specific sustenance

of the world of humanity. Is there not an extremely great

wisdom in this? God willing! Indeed, there is.

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Part 84 In the name of Allah, the Compassionate, the Merciful

It is said in a ÈadÄth: “He who dies, his resurrection takes

place.”92

This ÈadÄth is indeed about the spiritual resurrection,

which is the cirfÀnÄ resurrection. This is because for the one

who dies physically take place neither the miracles of IsrÀfÄl

and cIzrÀ’Äl nor the dhikr of the supreme Name, which is the

fountainhead of spiritual resurrection. According to ÇakÄm PÄr

NÀÊir-i Khusraw there is a chain of endless resurrections in

God’s kingdom.93

It is due to this that God is greatly extolled,

because all the secrets of wisdom and recognition of one

hundred and twenty-four thousand Prophets are hidden in the

spiritual resurrection.

The honour and eminence of the world of humanity, and

Allah’s household as well as the collective magnanimity and

excellence of Adam and his children lie in the spiritual

resurrection.

The ta’wÄlÄ purport of verse (7:11): We created you spiritually

together with your father, the nafs-i wÀÈidah, then We created

your spiritual form, then We told the angels to prostrate to

Adam. God has kept Adam and his children together in this

verse, whom nobody can separate through any explanation or

meaning.

Today I am going to tell you one great secret of Adam’s

recognition. When it was time to breathe the Divine Spirit into

Adam, by God’s command IsrÀfÄl blew the ÊÆr, by which

several great miracles appeared simultaneously: (1) The

spiritual resurrection took place. (2) All souls gathered together

in Adam and became his dhurriyyat or children. (3) The angels

prostrated to Adam, etc.

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In the name of Allah, the Compassionate, the Merciful.

It is mentioned in verse (39:6): “He created you from nafs-i

wÀÈidah (Single Soul, i.e. Adam), then from it He made its

spouse (i.e. Eve)”.

To continue from the last paragraph of Part 84, when all the

souls became Adam’s spiritual children, their previous

relationship ceased (23:101). Other than IblÄs, the rest of the

angels prostrated to ÇaÐrat Adam, the vicegerent of God. This

prostration was extremely amazing. The cÀrifs have observed

it, but it is extremely difficult to describe it. Suffice it to say

that the world, its parts and particles were repeatedly falling

into Adam’s personal world spiritually. From one aspect this

was the prostration of all the angels, great and small and from

the other it was the subjugation of the universe. There are

numerous secrets hidden in this prostration of angels and the

subjugation of the universe.

Now, Adam was not alone, his countless spiritual children

were with him spiritually. I have therefore stated before and

repeat again that you were the sÀjidÄn (ones to prostrate) in the

multiplicity of angels and masjÆd (one prostrated to) in the

unity of Adam.

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Part 86 In the name of Allah, the Compassionate, the Merciful

ÇaÐrat MawlÀnÀ SulÌÀn MuÈammad ShÀh, peace be upon him,

says: “The soul of a mu’min is our soul”.94

This is the ta’wÄlÄ

wisdom of MawlÀ cAlÄ’s farmÀn: “He who recognises his soul

[in the sacred Sanctuary] indeed recognises his Lord”.95

The sacred Sanctuary is paradise. It is said in a ÈadÄth:

“Whoever enters paradise becomes in the image of his father

Adam”, and Adam was created in paradise in the Image of the

Compassionate (ÊÆrat-i RaÈmÀn).96

The above blessed farmÀn of Èujjat of qÀ’im, may Allah’s

peace be upon both of them, is related to a successful soul that

has entered the sacred Sanctuary. All Adam’s children had

entered the sacred Sanctuary, being annihilated in him.

Question: At which spiritual place does God ask the souls:

“Am I not your Lord?” (7:172)?

Answer: This is the place of the sacred Sanctuary.

Question: Is the covenant of “Am I not your Lord?” renewed

in every spiritual resurrection?

Answer: Yes, all special and great miracles of the spiritual

resurrection are renewed when it takes place.

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Part 87 In the name of Allah, the Compassionate, the merciful

ÇaÐrat MawlÀnÀ SulÌÀn MuÈammad ShÀh, peace be upon him,

says: “You should keep your soul awake and aware. You will

become angels, in fact you will reach a rank higher than that of

angels. Those whose deeds are good and pure, whose faith is

perfect, whose heart, tongue, ear, hands, feet and mouth are

free from sin attain a rank higher than that of JibrÀ’Äl. Therefore

you should be well aware of knowledge and macrifat, so that

you may reach a rank higher than that of JibrÀ’Äl, MÄkÀ’Äl and

IsrÀfÄl”.97

It is mentioned in verse (57:28): “O you who believe! Fear God

and duly believe in His Messenger. He will give you a twofold

portion of His mercy and He will appoint for you a light

whereby you will walk and He will forgive you. And God is

forgiving and merciful.” The pure light mentioned in this verse

is first and foremost ÇaÐrat cAlÄ, peace be upon him, and then

the ImÀms from his descendants.

The pre-requisite of success in Islam is the fear of God,

followed by true belief in His Messenger. Note that these two

conditions are also necessary for the recognition of ÇaÐrat cAlÄ’s light. Thus, how can it be possible for the lamp of the

light of ImÀmat to always be there, but without moths around

it?

MawlÀ has said: “There are always 313 mu’mins in the world.

Had they not been there, its law and order would have ceased

to exist”.98

Who are they? Are they ÈudÆd-i dÄn? Are they in

dense or subtle body? Have they become angels or are they still

human beings?

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In the name of Allah, the Compassionate, the Merciful

ÇaÐrat MawlÀnÀ SulÌÀn MuÈammad ShÀh has said: “If you

want to learn the glorious Qur’Àn, then you should become

students of those who know its real meaning”.99

Those sÀliks whom the exalted ImÀm wishes to teach Qur’Ànic

wisdom and luminous knowledge esoterically, he does so by

granting the ism-i acÎam and causing the spiritual resurrection.

Luminous teaching begins with caynu’l-yaqÄn (eye of certainty)

and continues to Èaqqu’l-yaqÄn (the truth of certainty). The

rank of Èaqqu’l-yaqÄn is in the sacred Sanctuary. Since the

ImÀm of the time himself is the living ism-i acÎam, therefore

the fortunate sÀlik, is the one who is his true lover. Here it is

necessary to mention that a person who does not absolutely

believe in the ImÀm of the time and does not love him ardently,

should not try to attain the ism-i acÎam from him, because

without the fulfilment of these two conditions there can be no

success.

Similarly, it is essential to have perfect love for the Qur’Àn in

order to see and comprehend the ta’wÄlÄ miracles of this

glorious Book in the illumination of the light of ism-i acÎam.

That is, a sÀlik must be well versed in the exoteric knowledge

of the Qur’Àn and then such a fortunate person may, God

willing, become annihilated in the Qur’Àn and the ImÀm.

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In the name of Allah, the Compassionate, the merciful

Paradisal bounties for the world of humanity: SarÀbÄl (Shirts,

16:81), luminous bodies, paradisal attire, subtle bodies,

garments (21:80), birds (5:110), ibdÀcÄ bodies, a new creation,

bodies of similitude, celestial bodies, believing jinns.100

Study the subject of subjugation in the wise Qur’Àn. All the

above-mentioned things are the bounties of paradise. Try to

recognise paradise in this world. The initial recognition of

everything can be acquired by the knowledge of certainty

(cilmu’l-yaqÄn). Therefore, the knowledge of certainty is

extremely necessary for all people.

Subsequent to entering paradise in luminous body, you can

travel throughout the universe, you can acquire knowledge of

the secrets of the universe, you can see yourself and all other

human beings in the luminous movie of Adam, God’s

vicegerent. No bounty is impossible in paradise, particularly

the cogent answers to questions related to knowledge and

history. In short, every bounty, every treasure and every

miracle is available in paradise.

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In the name of Allah, the Compassionate, the Merciful

Question: What is the secret in the ringing of the ear of human

beings?

Answer:

First secret: It is the example of a gnat (2:26).

Second secret: It is the beginning of the nÀqÆr of resurrection

(74:8).

Third secret: It is the dÀcÄ of resurrection who invites the

souls in their own language (20:108).

Fourth secret: It is the crier of resurrection who is going to cry

for the resurrection from a near place (50:41).

Fifth secret: In every individual there are two companions:

one jinn, the other an angel. This is the angel,

therefore it is also a dÀcÄ (20:108).

Sixth secret: This is a spark of the light of the ImÀm of the

time, because MawlÀ cAlÄ has said: “I am that

bacÆÐah (gnat, 2:26)”.

Question: What is the testimony that the dÀcÄ of resurrection

speaks in the language of every individual?

Answer: “He has no crookedness (lÀ ciwaja lahu)” (20:108).

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In the name of Allah, the Compassionate, the Merciful

The Èujjat of qÀ’im, peace be upon them both, has said: “If you

study the books of religious knowledge and act upon them, you

will be angels”.101

“Try to make those who had no opportunity to acquire

knowledge like yourselves in religious matters”.102

“It is obligatory for you to give knowledge to your children. If

you want to learn the Qur’Àn, become the students of those

who know its real meaning. In this way you will know its real

meaning. You are unaware of many books of religion,

therefore, you have not studied most of them. If you study such

books you will understand and no defect will remain in you.

Your intellect will testify that your religion is true if you read

such works. This you will come to know”.103

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In the name of Allah, the Compassionate, the Merciful

It is said in verse (30:30): “The [law of] nature of God is that

according to which He created [all] human beings. There is no

change in the creation of Allah. This is the right and the correct

religion, this is the religion of the qÀ’im, but most human

beings do not know.”

This means that in azal God has created all people spiritually

equal. This is why the Èujjat of qÀ’im has said: “The soul is

only one”.104

He has also graciously given the revolutionary

concept of monoreality.

Allah and His Prophet have granted all people the supreme title

of “Allah’s household”. The concept of the sacred Sanctuary

has shown all people on the supreme Throne.

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In the name of Allah, the Compassionate, the Merciful

It is said in verse (11:7): “And He it is Who created the

heavens and the earth in six days, and His Throne was on the

water, that He might try you, which of you is best in conduct.”

As explained in A Thousand Wisdoms, under the term carshuhu

(His Throne) in Wisdom 568, let us carefully reflect on the

ta’wÄl of the above-mentioned verse: “And He it is Who

created the heavens and the earth in six days and His Throne

was/became/is on the water, [i.e. the symbolic manifestation of

His Throne took place on water], that He may try you, which of

you is best in conduct.”

In “Wa-kÀna carshuhu

cala’l-mÀ’”, kÀna has three meanings in

Arabic, such as “was/became/is”. The real story of this event

belongs to the world of religion, the cirfÀnÄ observation of

which takes place in the personal world. Thus, the cÀrifs in a

luminous dream see an ocean upon which there is a ship-like

throne upon which is the manifestation of light. This is a

symbolic manifestation of the Lord of the Throne and an

indication that now the personal world of the cÀrif has become

complete and he has entered the stage of knowledge and

recognition.105

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In the name of Allah, the Compassionate, the Merciful

The parable of the Divine Throne on water (ocean) is among

the highest parables of the personal world, as mentioned in Part

93 and indeed, the same Throne is the “laden ark” (36:41), also

called “al-jÀriyah” (floating ark) (69:11), namely the ark of

salvation.

In verse (69:11), it is said: “Verily, when the water rose high

We bore you in the floating ark.” That is, when the flood of

minor resurrection started in your time, We bore you in the ark

of salvation or the ark of ahl-i bayt.

This ark of salvation is the Throne of the ocean of knowledge

also. And the Lord of the Throne is that majestic and august

personality, in whom the people of the ark have to be

annihilated and attain eternal life. It is because of this that in

the laden ark nobody except God’s Face (55:26-27) appears, as

all others have been annihilated and merged in him.106

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Part 95

In the name of Allah, the Compassionate, the Merciful.

The final and highest decisive realities and recognitions are in

the spiritual resurrection and the same bounties are also in the

wise Qur’Àn. One important and great example of this reality

is: Allah chose Adam from among the people of his time (3:33)

and He spiritually created all human beings from this Single

Soul, i.e. Adam (39:6). The children of Adam gradually

progressed and entered the paradise of the sacred Sanctuary

and attained the same favours of God, which were bestowed on

Adam. God alluding to these countless favours, asked them:

“Am I not your Lord?” (7:172) God favours all human souls

with His proximity and speech of “Am I not your Lord?” in

every spiritual resurrection. In this sacred and wisdom-filled

Divine speech is alluded to countless favours and also to their

access to the sacred Sanctuary or the Throne. It is in this sense

that MawlÀ has said: “You can see paradise and the Throne in

this very world”.107

If you have forgotten such great miracles, you can be sure of

them by means of the knowledge of certainty.

In paradise every forgotten bounty will come in front of you

according to your wish. And the characteristic of paradise is

such that there every bounty gives you utmost happiness.

103

Part 96

In the name of Allah, the Compassionate, the Merciful

ÇaÐrat MawlÀnÀ SulÌÀn MuÈammad ShÀh, peace be upon him,

has said: “You should see your soul, that is, our light, in your

heart”.108

There are four relations of light in the glorious

Qur’Àn: (1) Light of Allah, (2) light of the Prophet, (3) light of

the ImÀm, and (4) light of mu’min men and mu’min women.

ÇaÐrat MawlÀ has said: “The light of the ImÀm is linked with

the soul of every human being. Mu’min’s heart is the bungalow

for the ImÀm to dwell in, and that is founded on love”.109

The holy MawlÀ has also said: “Human beings are Adam’s

children. Adam’s rank is higher than that of the angels,

therefore, your rank too is higher than that of angels. But you

commit sins in this world, neglect faith and are deceived by the

world and satan, therefore your soul of humanity is weighed

down”.110

¿damÄ rÀ Àdamiyyat lÀzim ast

BÆy-yi Êandal gar na-bÀshad khushk chÆb

To be called a human being humanity is necessary

Sandalwood without fragrance is merely dry wood

104

Part 97

In the name of Allah, the Compassionate, the Merciful

It is mentioned in verse (33:21): “Verily in the Messenger of

Allah you have an excellent pattern for the one who has hope

in Allah and the last day and remembers Allah abundantly.”

Another translation of the same verse: “Verily, there was/is a

pattern of spiritual progress for the one who hopes for the dÄdÀr

of Allah and the last day, i.e. the ImÀm (in this world) and

remembers God abundantly [by His supreme Name].” Such an

individual can reach micrÀj, following the Prophet, God

willing.

It is mentioned in verses (53:1-2): “By the star when it sets,

your companion does not go astray, nor is he deceived.”

Ta’wÄlÄ purport: The holy Prophet apparently went to micrÀj all

alone, but spiritually he entered the sacred Sanctuary with all

those souls to whom he was sent by God as a mercy. God,

therefore, swears by the light that rises and sets in the sacred

Sanctuary and praises the successful guidance of his beloved

Prophet.

Further, there is a deep wisdom in the use of “companion

(ÊÀÈib)” that Allah says that all souls were with the Prophet

spiritually on his journey of micrÀj . Try to analyse the wisdom

of every word [of this verse] and reflect upon it.

105

Part 98

In the name of Allah, the Compassionate, the Merciful

The Èujjat of qÀ’im, peace be upon them both, says:

“Where there is dÄdÀr, there is paradise”.111

“You will go to paradise in the luminous body”.112

“Human soul is very dear to the Benevolent Lord”.113

This last holy farmÀn is the soul of my present book. We are

searching for realities and recognitions, which show that Allah,

Who is very Benevolent, is going to grant the eternal paradise

to all human beings eventually. We found a luminous treasure

in the form of a farmÀn of Èujjat of qÀ’im, due to which every

argument in this book has been weighty and incontrovertible.

God willing, this book will be successful and reputed. It is

Allah’s grace and generosity and is the result of sincere and

constant prayers of our fortunate companions.

“Human soul is very dear to the Benevolent Lord.” Thus, every

human being should excel in the field of knowledge and action

with hope and certitude. It is extremely important to duly

understand the meaning of “Human soul is very dear to the

Benevolent Lord.”

¿mÄn! Ever and ever!

106

Part 99

In the name of Allah, the Compassionate, the Merciful

It is mentioned in verse (17:85): “And they ask you about the

spirit. Say: The spirit is from the [world of] command [i.e. the

word `Be’] of my Lord, and you have been given the

knowledge but a little [therefore, it is very difficult to

understand the secrets of the spirit].”

The people had asked this question of the holy Prophet in order

to test him. Therefore, by showing up the lack of their

knowledge the secret of the soul is kept in a veil of wisdom.

That is, the spirit is not from the world of creation, rather it is

from the world of command, which means that the spirit is

always under the miracle of Be (kun). The word rÆÈ (spirit) is

used in the singular in the wise Qur’Àn, but it is used in the

plural in the sound ÈadÄth, such as “al-arwÀÈu junÆdun

mujannadah (the souls are assembled armies)”.114

Question: A legitimate question is that if the word spirit is

used in plural in the sound ÈadÄth, should it not also be in the

plural in the Qur’Àn?

Answer: It has also been used in the Qur’Àn in the plural in the

sense that the singular is used in the sense of the plural. As

MawlÀ has said: “Mu’mins’ soul is our soul”.115

He has also

said: “You are my spiritual children and remember that the

soul/spirit is only one”.116

107

Part 100

In the name of Allah, the Compassionate, the Merciful

A wisdom-filled farmÀn of Èujjat of qÀ’im, peace be upon

them both, is: “If your heart is pure you will be able to see the

supreme Throne in this world. It is not very far”.117

“If you become pure, you will attain paradise in this world.

There is great benefit in attaining paradise in this world”.118

The supreme Throne and paradise mean the sacred Sanctuary

of the personal world. The recognition of the sacred Sanctuary

makes it possible to attain [today] the paradise of tomorrow

(47:6). The greatest benefit of the paradise of the sacred

Sanctuary in this world is that the hell of ignorance ceases to

exist entirely.

It is mentioned in verse (21:69): “O fire! Be cool and [means

of] safety for Abraham.” It is an extraordinary wisdom of the

Omnipotent God that He did not extinguish the fire, but He

made it cool. This cool fire is the most unusual and the greatest

miracle, which God made [the means of] safety.

In short, our good opinion about God is that He makes the fire

of hell cool and [the means of] safety for His household.

108

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109

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cÄliyyah. Göttingen,

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110

Glossary abad - timelessness with respect to end adwÀr (sing. dawr) - cycles ÀfÀq (sing. ufq, ufuq) - horizons, external world ahl-i bayt - people of the House aÈsani taqwÄm - best constitution, order, arrangement cajÀ’ib-Æ gharÀ’ib (sing.

cajÄb-u gharÄb) - wonders and marvels

akwÀr (sing. kawr) - aeons alast - Am I not? al-

cÀlamÄn (sing. al-

cÀlam) - worlds of humanity, personal

worlds al-Èamdu li’llÀh - Praise belongs to Allah Àl-i MuÈammad - progeny of Prophet MuÈammad al-jÀriyah - ship, ark ÀmÄn - may it be so anfus (sing. nafs) - souls, the spiritual world arÒ - earth cÀrif - one who has attained ma

crifat or recognition

carshuhu - His Throne

aÊl-i awwal - primordial root asÀs - foundation of religion as-sayru ila’llÀh - travelling towards God as-sayru fi’llÀh - travelling in God al-

caÊr - the time

atqÀkum - most righteous of you awliyÀ’ (sing. walÄ) - friend, guardian caynu’l-yaqÄn - eye of certainty

azal - timelessness with respect to beginning cazÄz - dear student

cazÄzÀn - dear students

bÀb - gate, door baqÀ’ bi’llÀh - survival by God bashar - human being bÀÌin - esoteric aspect of faith ba

cÆÐah - gnat

bayÀn - explanation = ta’wÄl dahr - immovable time

111

dÀcÄ - one who invites

dacwat - invitation

darajÀt - ranks dawr - cycle dhÀkir - one who performs dhikr or God’s remembrance dhÀt-i subÈÀn - the essence that is free from creaturely

attributes, i.e. God dhikr - remembrance dhurriyyat - offspring dÄdÀr - beatific vision dunyÀ - this world fanÀ’ fi’llÀh - annihilation in God fanÀ’ fi’l-ImÀm - annihilation in the ImÀm fard - single, solitary, individual fardÀniyyat - singularity fard-i wÀÈid - single individual farmÀn - command fate - triumph fiÌrat - nature, creation ghaÒab - anger, wrath ghayb - unseen ghilmÀn (sing. ghulÀm) - youths ÈadÄth - Prophetic tradition ÈadÄth-i taqarrub - a sacred tradition related to seeking God’s

proximity = ÈadÄth-i nawÀfil Èamd - praise = Universal Intellect Èaqqu’l-yaqÄn - truth of certainty ÈaÎirah-i qudus - sacred Sanctuary ÈÄn - period ÈudÆd-i dÄn - ranks in the religious hierarchy Èujjat-i qÀ’im - Proof of the Resurrector ÈÆris - houris cibÀdat - worship

ibdÀcÄ - related to ibdÀ

c, instantaneous creation

cilmu’l-yaqÄn - knowledge of certainty

ImÀm-i mubÄn - the manifest ImÀm ImÀmu’l-mutaqqÄn - ImÀm of the righteous ImÀmu’n-nÀs - ImÀm of humankind

112

ins - human being insane - human being cirfÀnÄ - related to ma

crifat or recognition

ism-i acÎam - supreme Name

jinns - subtle creatures kÀf - letter of Arabic alphabet kalimatu’t-taqwÀ - Word of righteousness kashf - unveiling kawr - aeon khalÀ’if (sing. khalÄfah) - vicegerents khalqan Àkhar - another creation khilÀfat - vicegerency kun - Be! lafÄf - enfolded liqÀ’ - encounter ma

crifat - recognition

madda’Î-Îill - He extended the shadow maÎhar - locus of manifestation mamthÆlÀt (sing. mamthÆl) - realities masjÆd - one prostrated to mi

crÀj - Prophet’s spiritual ascent

mithÀl - similitude mu’awwil - one who does ta’wÄl mu’min - true believer musÀwÀt - equality mustaqarr - permanent nafs-i wÀÈidah - Single Soul nÀs - humankind, people naÊr - succour nÀÌiq - speaking Prophet nÀqÆr - trumpet nawÀfil (sing, nÀfilah) - supererogatory prayers and other

devotions nÆn - letter of Arabic alphabet nÆr-i mujassam - embodied light nÆr-i munazzal - revealed light parÄs - subtle creatures = jinn qadÄm - eternal

113

qÀnÆn-i nicmat - law of bounty

rabb - sustainer rÆÈ - spirit, soul ÊÀÈib - companion sÀjidÄn - ones who prostrate sÀlik - traveller on the spiritual path or within the personal

world saqf - roof sarÀbÄl (sing. sirbÀl) - shirts subÈÀna’llÀh - AllÀh is free from creaturely attributes sÆfic - related to SÆfis or taÊawwuf sunnat - law, habit ÊÆr - trumpet sÆrah-i FÀtiÈah - Opening chapter of the Qur’Àn ÊÆrat-i RaÈmÀn - Image of the Compassionate tÀghÆt - devil ta’wÄl - esoteric interpretation ta’wÄlÄ - related to ta’wÄl taÈrÀrÄ - written taqwÄm - constitution, order, arrangement, ladder tasbÄÈ - to purify God from all attributes ulu’l-amr - possessors of the command ummat - community ummu’l-kitÀb - Mother of the Book (sÆrah-i FÀtiÈah) curÆsh (sing.

carsh) - Throne

waÈy - sign, signal, allusion wajhu’llÀh - Face of God wÀrith-i ¿dam - inheritor of Adam yudabbiru’l-amr - renews command/action ÎÀhir - exoteric aspect of faith

114

Notes 1 SulÌÀn MuÈammad ShÀh (ImÀm), KalÀm-i ImÀm-i MubÄn

(Bombay, 1950), I, 299, hereafter cited as KalÀm 2 Ibid., I, 311.

3 Al-Mu’ayyad fÄ’d-DÄn ShÄrÀzÄ, al-MajÀlisu’l-Mu’ayyadiyyah,

ed. H. ÇamÄd al-DÄn (Bombay, 1975), I, 49, hereafter cited as

al-MajÀlis. NÀÊir-i Khusraw (PÄr), ZÀdu’l-MusÀfirÄn, ed.

Badhlu’r-RaÈmÀn (Berlin, 1923), p. 185. 4 QÀÒÄ Nu

cmÀn, Da

cÀ’imu’l-IslÀm, ed. A.A.A. Fyzee (Cairo,

1965), II, 320, hereafter cited as DacÀ’im. Ray-ShahrÄ,

MÄzÀnu’l-Çikmat, translated into Urdu by M. A. FaÎil (Lahore,

1996), II, 347, hereafter cited as MÄzÀn. 5 MuÈammad ÉÀliÈ KashfÄ, ManÀqib-i MurtaÐawÄ, translated

into Urdu by SharÄf Çusayn as Kawkab-i DurrÄ (Lahore, n.d.),

pp. 176-77, hereafter cited as Kawkab. 6

cAllÀmah NaÊÄr Hunzai, Practical Sufism and Spiritual

Science (Karachi, 1997), pp. 76-84. 7 Ibid., pp. 76-77.

8 See note 4 above.

9 MÄzÀn, II, 348.

10

cAllÀmah NaÊÄr Hunzai, DÄwÀn-i NaÊÄrÄ (Karachi, 2001), p.

299. 11

See note 1 above. 12

Abu’l-Çusayn Muslim, ÉaÈÄÈ Muslim (RiyÀÒ, 1998), p.

1149, ÈadÄth 6708, hereafter cited as Muslim. 13

MaÈmÆd ShabistarÄ, Gulshan-i RÀz, ed. JawÀd-i NÆr-baksh

(TehrÀn, 1976), p. 26. 14

RÀghib IÊfahÀnÄ, MufradÀt AlfÀÎ al-Qur’Àn, ed. N. MarcashlÄ

(Beirut, 1972), p. 357; Zaynu’l-c¿bidÄn, QÀmÆsu’l-Qur’Àn

(Karachi, 1978), p. 344. 15

JalÀlu’d-DÄn SuyÆÌÄ, al-ItqÀn fÄ culÆmi’l-Qur’Àn, ed. M. A.

IbrÀhÄm (Cairo, n.d.), IV, 32, hereafter cited as ItqÀn. 16

cAlÄ (ImÀm), DÄwÀn (Karachi, 1971), p. 64.

115

17

JalÀlu’d-DÄn RÆmÄ, KulliyyÀt-i Shams-i TabrÄzÄ (TehrÀn,

1997), p. 1472. 18

NÀÊir-i Khusraw (PÄr), Wajh-i DÄn, ed. Gh. R. Aavani

(TehrÀn, 1977), p. 174, hereafter cited as Wajh. 19

See note 12 above. 20

See note 10 above. 21

JalÀlu’l-DÄn RÆmÄ, KulliyyÀt (Lucknow, 1930), III, 508. 22

KalÀm, I, 252. 23

Ibid., I, 299. 24

SulÌÀn MuÈammad ShÀh (ImÀm). The Memoirs of Aga Khan

(London, 1954), p. 175. 25

See note 3 above. 26

See note 12 above. 27

cAllÀmah NaÊÄr Hunzai, TajribÀt-i RÆhÀnÄ (Karachi, 1997),

pp. 67-68, hereafter cited as TajribÀt. 28

BadÄcu’z-ZamÀn FurÆzÀnfar, AÈÀdÄth-i MathnawÄ (TehrÀn,

1968), p. 116, hereafter cited as AÈÀdÄth. 29

MÄzÀn, II, 827. 30

See note 4 above. 31

Jacfar b. ManÊÆri’l-Yaman, Ta’wÄlu’z-ZakÀt, MS. fol. 140.

32 Muslim, p. 1192, ÈadÄth 6970.

33 M. TaqÄ Sipihr, NÀsikhu’t-TawÀrÄkh, “ZindaganÄ-yÄ

cAlÄ b.

AbÄ ËÀlib” (TehrÀn, 1924), V, 643-49 34

Jacfar b. ManÊÆri’l-Yaman, SarÀ’iru’n-NuÌaqÀ’, ed. M.

GhÀlib (Beirut, 1984), p. 117, hereafter cited as SarÀ’ir. 35

AÈÀdÄth, p. 26. 36

IbrÀhÄm b. al-Çusayn al-ÇÀmidÄ, Kanzu’l-Walad, ed. M.

GhÀlib (Beirut, 1970), p. 206; hereafter cited as Kanz. 37

See note 28 above. 38

ItqÀn, IV, 24. 39

Ibid., IV, 182. 40

Ibid., IV, 184. 41

NÀÊir-i Khusraw (PÄr), DÄwÀn-i AshcÀr, ed. NaÊru’llÀh

TaqawÄ (TehrÀn, 1988), p. 134; hereafter cited as DÄwÀn-i

AshcÀr.

116

42

See note 10 above. 43

SarÀ’ir, p. 21. 44

AbÆ YacqÆb SijistÀnÄ, IthbÀtu’n-NubuwwÀt, ed. cA. TÀmir

(Beirut, 1982), p. 181, hereafter cited as IthbÀt. 45

cAllÀmah NaÊÄr Hunzai, A Thousand Wisdoms (Karachi,

1996), p. 461. 46

See note 14 above. 47

AbÆ cÃsÀ MuÈammad TirmidhÄ, JÀmi

cu’t- TirmidhÄ, ed. ÉÀliÈ

¿l al-Shaykh (RiyÀÒ, 1999), p. 579, ÈadÄth 2550; hereafter

cited as TirmidhÄ. 48

MizÀn, II, 346. 49

Wajh, pp. 35-42. 50

KulliyyÀt, III, 548. 51

Ibid., p.189. 52

KalÀm, I, 54. 53

DÄwÀn-i AshcÀr, 273.

54 Kanz, p. 206.

55 Al-MajÀlis, I, 202.

56 Kawkab, p. 198.

57 SarÀ’ir, p. 117.

58 Arba

cah Kutub IsmÀ

cÄliyyah, ed. R. Strothmann, (Göttingen,

1943), pp. 19, 168. 59

KalÀm, I, 182. 60

Ibid., I, 308. 61

AÈÀdÄth, p. 96. 62

DÄwÀn-i AshcÀr, p. 418.

63 JalÀlu’d-DÄn RÆmÄ, MathnawÄ, ed. R. Nicholson (Leiden,

1925-33), verse 3576. 64

WaÈÄdu’z-ZamÀn, LughÀtu’l-ÇadÄth (Karachi, n.d.), BÀ’, p.

29. 65

TirmidhÄ, p. 576, ÈadÄth 2539. 66

IthbÀt, p. 182. 67

The New Testament, The Gospel of John, verses 1-5. 68

DacÀ’im, I, 53.

69 Ibid., I, 343.

117

70

See note 4 above. 71

MizÀn, II, 348. 72

AÈÀdÄth, p. 29. 73

See note 31 above. 74

AbÆ cAbdi’llÀh MuÈammad BukhÀrÄ, ÉaÈÄÈu’l-BukhÀrÄ

(RiyÀÒ, 1999), pp. 143-44, ÈadÄth 893; hereafter cited as

BukhÀrÄ. 75

DacÀ’im, I, 15-16.

76 AÈÀdÄth, p. 116.

77 MizÀn, II, 220.

78 Ibid., II, 220.

79 Da

cÀ’im, II, 320.

80 BukhÀrÄ, p. 1127, ÈadÄth 6502.

81 cAllÀmah NaÊÄr Hunzai, ÉanÀdÄq-i JawÀhÄr (Karachi, 1999),

p. 350, hereafter cited as ÉanÀdÄq. 82

Kawkab, p. 201. 83

A Thousand Wisdoms, pp. 104-111. 84

Kawkab, p. 200. 85

Ibid., p. 197. 86

Ibid., p. 199. 87

Ibid., p. 204. 88

Ibid., p. 200. 89

See note 4 above. 90

ÉanÀdÄq, p. 351. 91

Ibid., p. 351. 92

A Thousand Wisdoms, pp. 371-72. 93

DÄwÀn-i AshcÀr, 134.

94 KalÀm, 311.

95 AÈÀdÄth, 167.

96 A Thousand Wisdoms, p. 275.

97 KalÀm, I, 256.

98 Ibid., I, 48.

99 Ibid., I, 316.

100 A Thousand Wisdoms, pp. 173, 234-35.

101 KalÀm, I, 217.

118

102

Ibid., I, 312. 103

Ibid., I, 316. 104

Ibid., I, 299. 105

A Thousand Wisdoms, pp. 329-30. 106

Ibid., pp. 330-31. 107

KalÀm, I, 183, 205. 108

Ibid., I, 308. 109

Ibid., I, 308. 110

Ibid., I, 182. 111

Ibid., I, 45. 112

Ibid., I, 54. 113

Ibid., I, 65. 114

See note 12 above. 115

KalÀm, I, 311. 116

Ibid., I, 299. 117

Ibid., I, 183. 118

Ibid., I, 205.